بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

THE ISLAMIC UNITY - 1

1. The necessity of the Islamic Unity:

Islamic unity is the most important fardh duty at this time.

The Damascus Sermon (90)

 

The lesson I have received from the mutual consultation (mashwarah) conforming to Sharî'ah is this: in this age, one sin of one person does not remain as one; it sometimes grows, spreads and becomes a hundred sins. And sometimes, one good deed does not remain as one but rather multiplies into thousands. The mystery of the hikmah of this is as follows:

The freedom described in Sharî'ah and the mutual consultation (mashwarah) conforming to Sharî'ah have demonstrated the dominance of our true nationhood. As for the foundation and rûh of our true nationhood, it is Islam. And regarding the Ottoman Khilâfah and the Turkish army being the flagbearers of the nationhood of Islam, the two true brothers, Arabs and Turks, are the shell and fortress of the nationhood of Islam and the guards of that sacred fortress.

Thus, through the bond of this sacred nationhood, all the people of Islam become a single tribe. Like the members of a tribe, the nations of Islam are bound and connected through Islamic brotherhood (ukhuwwah). They assist one another in a ma’nawî manner, and when there is a need, they assist materially. It is as if all the nations of Islam are bound to each other with a luminous chain. Just as, if a member of a tribe commits a crime, all its members are accused in the eyes of another enemy tribe. The enemy tribe becomes the enemy of all of them; it is as if each member of the tribe had committed the crime. That single crime becomes thousands of crimes. However, when a member of the tribe performs a good act, which is the cause of pride and is connected to the value of the tribe, all its members take pride in it. Each person in the tribe takes pride in it; it is as if he performed that good deed.

It is because of this haqiqah that at this time, and particularly forty to fifty years1 later, evil and bad deeds will not remain with the perpetrator; rather, those evil and bad deeds will be transgressions against the rights of millions of Muslims. Numerous examples of this will be seen forty to fifty years later.

O brothers who are listening to these words of mine here in the Umayyad Masjîd! And O Muslim brothers in the masjîd of the world of Islam forty to fifty years later! Do not make excuses by saying, "We do no harm, but we do not have the power to give benefit; therefore, we are excused." Such an excuse will not be accepted. Your laziness and displaying no effort by saying, "What is it to me?" and your failure to display a spirit of energy through Islamic unity and true Islamic nationhood are the grievous harm you cause, and it is injustice.

Just as bad deeds rise to thousands in this way, so too do good deeds, which are good acts that are connected with the sacredness of Islam, at this time not remain restricted to the one who performs them. Indeed, such good deeds may give ma’nawî benefits to millions of mu’mins and may strengthen the bonds of their ma’nawî and material life. Therefore, this is not the time to throw yourselves on the bed of laziness by saying, "What is it to me?"

O my brothers here in this masjîd and my brothers forty to fifty years later in the mighty masjîd of the world of Islam! Do not suppose that I have come to this esteemed position of delivering lessons to give you advice; rather, I have come here to claim our rights from you. That is to say, the benefit and happiness in this world and the âkhirah of small nations, like the Kurds, are bound to Ustadhs, who are rulers, such as you, the Arabs and the Turks, who are great and esteemed nations. We, the Muslim nations, who are your helpless younger brothers, are harmed due to your inaction and indifference.

Especially, O esteemed and great Arabs, who have either been awakened or will be! First and foremost, I speak with you with these words because you were the Ustadhs and Imams for us and all the nations of Islam, and you were the mujâhidîn of Islam. Then, the esteemed Turkish nation assisted you in your sacred duty.

Therefore, your inaction is a great sin, and your good acts and deeds are also great and exalted. In particular, forty to fifty years later, we await with great expectation from the rahmah of Allah that the Arab nations will be successful in taking an exalted position, like federal government system of America, and establishing Islamic rule, like in former times, in half the globe of the earth, indeed, most of it, which at the moment is in captivity. If the qiyâmah does not erupt soon, the coming generation shall see it, InshâAllah.      

Beware, my brothers! Do not think or imagine that with these words of mine, I am urging you to spend your endeavour on politics. Hâshâ! The haqiqah of Islam is above all forms of politics. All politics can only be its servants. No form of politics has any right to make Islam a tool for itself.

With my flawed understanding, I envision the Islamic society of this time as a factory with various wheels and machines. If any wheel of the factory lags behind or encroaches on another wheel, its fellow, the entire function and movement of the machine will be broken. Therefore, the right time for Islamic Unity is beginning. It is necessary not to focus on each other's personal faults.

I also say this to you with regret and sadness: just as certain foreigners have taken our valuable possessions and countries from us and have given us a rotten price in return. So too, they have taken from us our elevated moral values and part of our fine qualities that arise from our elevated moral values and are connected with social life, and they have made them the means of their progress. And it is their dissipated immorality and dissipated qualities that they have given us as a price for them.

For example, through the fine quality of nationalism that they have taken from us, a man from among them says, "If I die, let my nation live, for I have an everlasting life in my nation." They have taken these words from us, and it is the firmest foundation of their progress. They stole them from us. As for these words, they arise from the haqq religion and the haqiqahs of îmân. They are our property, the property of the mu’mins. However, because of the filthy and bad qualities of the foreigners that infiltrated us, a selfish man from among us says, "If I die of thirst, let it not rain again anywhere in the world. If I do not experience happiness, let the world go to rack and ruin as it wishes." These foolish words arise from irreligion and from not knowing the âkhirah. They have entered among us from outside and are poisoning us. Furthermore, through the idea of nationhood, which those foreigners took from us, an individual among them becomes as valuable as a nation because the value of a man is in proportion to his endeavour. A man whose endeavour is his nation is a small nation on his own.

A thousand men become one man due to the carelessness of some of us, our adopting the damaging qualities of foreigners, and, despite our strong and sacred Islamic nationhood, everyone saying, "Me! Me!" and considering personal benefits, not the nation's benefits.

مَنْ كَانَ هِمَّتُهُ نَفْسُهُ فَلَيْسَ مِنَ اْلاِنْسَانِ ِلاَنَّهُ مَدَنِىٌّ بِالطَّبْعِ

That is, a man whose endeavour is limited to himself is not a human being because the fitrah of human beings is civilised. Man is compelled to consider his fellow humans. His personal life can only continue through the social life. For example, how many hands is he in need of to eat one loaf of bread, and in return for it, how many hands does he kiss in a ma’nawî manner? And how many factories is he connected to due to the clothes he wears? You compare! Since he cannot live with fur like an animal, he is connected by fitrah to his fellow humans and compelled to pay them a ma’nawî price. Therefore, by his fitrah, he maintains civilisation. One who confines his view to his personal benefits loses his humanity and becomes a cruel animal lacking all innocence. If it is not in his power to do anything, or he has a genuine excuse, that is an exception!

The Damascus Sermon (54-60)

 

Q - You always talk about the Islamic unity. Describe it to us?

A - I have described it in my work, The Diploma of Two Schools of Calamity2. Now, I will show a stone, an embroidery of that sublime future palace. Here, the Hajar al-Aswad of the splendid Islamic Unity, which is our Kâ’ba of happiness, is Kâ’ba al-Mukarramah; its white pearl is Rawdah al-Mutahhara; its Makkah al-Mukarramah is the Arabic Peninsula; and Medina of its splendid civilisation is the Ottoman State that exercises complete freedom described in the Sharî'ah3 .

If you want to see the nationhood of Islam and the stone and embroidery of the Islamic Unity, here, look!

• The brave and heroic colour of red arising from hayâ and a sense of honour,
• the innocent smile born of respect and mercy,
• the agreeableness of rûh emerging from chastity and elegance,
• the samawî joy that emerges from the love arising from youthfulness and eagerness arising from the spring4,
• the pleasure like that of malâikah that comes into existence out of the sorrow arising from sunset and the relief arising from the sunrise,
• the sacred adornment manifested from the manifest ma’nawî beauty. {Note: Each of these consecutive phrases is a sign of one of the rays, beauties, qualities, bonds and fundamentals of Islam.}

All of these are unified, and the luminous colour5 emerged from them, the image of the dark blue emerged from the seven colours6 of the rainbow7 of the splendid high dome of the Kâ’ba of happiness8, which is Qab Qawsayn9 of the East and West. The view of this colour can only be demonstrated to some extent.

However, unity cannot be established on ignorance. Unity is the union of thoughts and ideas, and the union of thoughts and ideas can only be through the rays of the electricity of ma’rifat.

Münazarat (72)

 

The prescription for a magnificent, unfortunate continent, a glorious, defeated state, and a valuable ownerless nation is Islamic Unity.

The Damascus Sermon (109)

2. It is possible to be safe from all kinds of dangers, worldly or related to the akhirah, only through the brotherhood (ukhuwwah) of Islam. It is as follows:

A sorrowful social state and an appalling disease of the life of society that will cause the heart of Islam to weep: Even though the wildest tribes appreciate and practice the social benefit of disregarding and abandoning internal enmities when external enemies appear and attack, what has happened to those who claim to serve the Islamic community? While numberless enemies take positions to attack, one after the other, those who claim to serve the Islamic community do not disregard the minor enmities between them and prepare the ground for the attacks of enemies. Such a state is a savagery and a decline. It is treachery against the social life of Islam.

A warning story: Among the Bedouin tribes, there were two tribes of the Hasanan tribe hostile to each other. Although they killed more than maybe fifty people on each side, when another tribe, such as the Sipkan or Haydaran, came against them, disregarding their former enmity, those two hostile groups, standing shoulder to shoulder, did not recall their internal enmity until they had repelled the external tribe.

Thus, O mu’mins! Do you know how many tribes of enemies have taken a transgressive position against the tribe of the people of îmân? There are more than a hundred circles, like circles within each other. While it is necessary to take a defensive position by assisting and supporting each other against them, do malicious partiality and hostile obstinacy that facilitate their attack and open the doors in order to let them enter into the sacred, inviolable enclosure of the dignity of Islam befit at all to the people of îmân?

Those enemy circles, from the people of dhalâlah and ilhad to the world of the people of kufr and the dangers and calamities of the world, there are indeed seventy sorts of enemies within each other, who have taken harmful positions against you and look at you with anger and greed, one after the other. Your powerful weapon, shield and fortress against all of them is the brotherhood (ukhuwwah) of Islam. Know how contrary to the conscience and the benefits of Islam it is to shake that fortress of Islam with minor enmities and pretexts; revive!

According to the noble hadith, by exploiting the greed and strife of Muslims and mankind, the harmful and terrible individuals of âkhirzaman, like Sufyan and Dajjal, who will lead nifâq and zandaqa, will cause turmoil and upheavals in mankind and enslave the vast world of Islam with small power.

O people of îmân! If you do not wish to be enslaved in humiliation, come to your senses! Against those dhâlims, who exploit your disagreement, enter and entrench yourself in the sacred fortress of 10 اِنَّمَا الْمُؤْمِنُونَ اِخْوَةٌ ! Otherwise, you can neither protect your lives nor defend your rights. It is well known that while two heroes are fighting with each other, a child can beat both of them. If two mountains are in balance on a scale facing each other, a small stone can move them by upsetting their balance; it causes one to rise and the other to fall.

So, O people of îmân! Your strength decreases to nothing due to your greed and hostile partiality; a minor power can crush you. If you are concerned about your social life, make the lofty principle 11 اَلْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ الْمَرْصُوصِ يَشُدُّ بَعْضُهُ بَعْضًا your principle of life and be saved from misery in this world and from being far from Allah's grace in the âkhirah!

The Twenty-Second Letter/Fifth Aspect

 

My ‘azîz, siqqîq brothers!

We congratulate your blessed Eid with all our being. InshâAllah, may you also reach the great Eid of the world of Islam. There are many signs that Al-Qur’an Al-Hakîm, which is the source of the sacred constitution of the United Islamic States, will prevail and rule over the future and bring about a perfect Eid for all mankind.

Emirdağ Addendum-2 (76)

 

…this Eid gives us the good tidings of the commencement of the great Eid of the world of Islam, which is the union of the Arab Unity and the Islamic Unity, like a federal government system that contains the great regions of the world of Islam, such as India and Arabia, that have been under slavery for a long time and have lost their independence; each region as an Islamic state, an Islamic state of a hundred million in India, an Islamic state of more than fifty million in Java and four or five governments in Arabia.

Emirdağ Addendum -1 (268)

 

Indeed, the dhulm and the brutal and beast-like treatment of those foreigners accelerated the movement for freedom, independence and Islamic Unity in the Islamic world. Finally, it resulted in the establishment of independent Islamic States. InshâAllah, the United Islamic States will also come into being, and Islam will prevail and rule over the world. We strongly hope and seek it from the Rahmah of Allah.

Conference (54 - 55)

 

Since these strange ma’nawî bribes are given in exchange for the policies of foreign entities and their insignificant temporary aid due to the weakness and powerlessness resulting from the disunity in this era. It seems that the brotherhood of four hundred million brothers and the path of billions of ancestors are not given any importance. By thinking that they are obliged to provide power in this manner, they lavishly waste large salaries as bribes to preserve public order and political stability, disregarding the poverty of the nation. Of course, certainly, and in definite terms, for the safety of the country, the nation and this Islamic state, it is necessary that the politicians in this country should now give ten times the political and ma’nawî bribe they currently offer to the West and the foreign powers. It is a significant grant and harmless bribe that should instead be given to the four hundred million Muslim brothers who will form the United States of the Islamic World in the future.

As for that acceptable, necessary and highly beneficial, jâiz and wâjib bribe, it is to take as principle in your actions the sacred and fundamental laws of

اِنَّمَا الْمُؤْمِنُونَ اِخْوَةٌ ٭ وَ اعْتَصِمُوا بِحَبْلِ اللّٰهِ جَمِيعًا ٭ وَ لاَ تَزِرُ وَازِرَةٌ وِزْرَ اُخْرَى ٭ وَ لاَ تَنَازَعُوا فَتَفْشَلوُا وَ تَذْهَبَ رِيحُكُمْ12

which are the pillars of the Islamic mutual cooperation and assistance and the gift of the Qur’an’s samawî principle and bond and its sacred and fundamental law.

Emirdağ Addendum -2 (83 - 84)

 

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ الَّذِى قَالَ اَلْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ الْمَرْصُوصِ يَشُدُّ بَعْضُهُ بَعْضًا وَ قَالَ اَلْقَنَاعَةُ كَنْزٌ لاَ يَفْنَى وَعَلَى آلِهِ وَصَحْبِهِ اَجْمَعِينَ آمِينَ وَالْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ