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The Ka Fir Ottoman State

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The Ka Fir Ottoman State The Kafir Ottoman state If a state is Islamic, but its people are not muslims the constitution of this state has to be the Qur'an. If the state is taghut, but the people are muslims, the people has to come in masses to the street and declare that they are against this taghut and have to show there annoyance to this state and have to rise against this state. If both of those aren't available in a nation, than there is no difference between them and trash. Important note: In a lot of the books of the scholars of Najd are some kufr, like seeing ignorance in grave worshiping as an excuse, not making takfeer before delievering the evidences, not seeing walaa as part from Aslu Deen. If these things were really written by these scholars and haven't been put into their books later -and there is not much doubt, that it is their original work- they are not muslims, but they are mushrikun. Yet they were much closer to Islam than the Ottoman Empire and fought against the Ottomans because of the many obvious shirks, kufrs and evils of the Ottomans. In the Name of Allaah, the Most Gracious, the Most Merciful. All praise is due to Allaah, and may prayers and peace be upon the Messenger of Allaah, and upon his family and his companions and all who followed him. To proceed: Introduction: A short and general evaluation on the Islamic religion of the Turks The Turks had accepted the Islamic religion and converted in masses in the tenth century; approximately 300 years after they came in contact with Islam for the first time. Apparently this massive case of conversion took place on a religious holiday which is the holiday of animal sacrifice in 1043 and supposedly 30.000 animals had been sacrificed that same day. I would not be reflecting the truth if I had said it took the Turks 300 years of research and evaluation before they could convert to become Islamic. If these 300 years had been a process of research and learning then by the end of this period there would not have been acceptances and conversion in masses. Recognising and learning such faith is not a process which takes place for 8 or 10 generations, it is a process of materialisation of a persons act within the period of time the person itself is alive. The reason behind this is that knowledge and a persons experience can not be inherited through generations in a sense of continuation through spirit. This is why such faith could not have been transmitted through generations. It is rare that we come across a nation which had changed their religion and even alphabet as often as the Turks have. It could be said that a person’s inclination towards the strongest one and to find the strong one to be rightful is one of the essences of being human. Departing from this point of view, it could also be said that the Turks had accepted Islam as their religion due to the loss of their troops and becoming the weak power in the 10th century. During this era the Turks had attested they had accepted and that they have surrendered their faith to Islam. However, this submission had been to 'the Islam' they had learned from the Persians who had already added some of their own culture in to their religion and some recognized Sufis of the era rather than the pure Islam which had been presented by the Prophet Mohammad (sallAllahu alayhi wa sallam) and the Qur’an. For this reason it is inevitable that we come across some corrupted Shia and mystical traditions within the 'Islamic faith' of the Turks (i.e. Alevi, Bektashi). Adding on to this type of corrupted Islamic faith the Turks have not stood back in adding on to these traditions and making such faith more colourful than it already had begun with. It seems as if they are a bus which first departed from the midst of Asia and made many stops on its way to its newest homeland; which became the Turkish Republic, picking up and dropping of traditions as it continues on its way. As a result of this, it would not be unjust to seek religious traditions and ideologies other than that which actually belongs to that of the faith passed on by God through His original messenger and book. Most of these corruptive traditions are elements actually belonging to the religion of the Turks before they had accepted Islam which is Shamanism. Therefore when we look at this accepted corrupted religious belief the importance of Shamanism within all of this is increased. Even today in the midst of the nation; in Anatolia, it is quite obvious how the tradition of faith within its people has become a homogenous tradition having inherited many elements from many other religious traditions and ideologies which do not have anything to do with Islam at all. When the Turkish army under the administration of Sultan Tuğrul had seized the "khilafa" headquarters and saved the so-called "Khaliph" which had been a puppet of the Buveyhi people in Baghdad for a long time, the official declaration of secularism; the separation of religion and state, had been declared maybe not verbally but in action. After this period the political power was in the hands of Tuğrul Bey and the "khalif" was in a position no different from that of which Abdülmecid "Efendi" had been after the establishment of the brand new Turkish Republic or just like the chairman of the Religious Services Organisations (Diyanet İşleri) today. After the first official separation of the political and religious leadership this tradition had continued with no change. With serious arrangements such as the ‘Kanunname’ during the reign of Fatih Sultan Mehmet (Muhammad al Fatih), secularism or rather laicism had been placed on a political conjuncture. When we deal with the period of the Ottoman Empire, even though Yavuz Sultan Selim had seized the khilafate and made it apart of the empires system no one had used the title ‘Khalif (halife)’ other than Abdülmecid II. and Vahdettin and this is the point when the pan-Islamist politics had commenced. It is not even known if any of these so called khalifs had gone to Mecca for pilgrimage. It is known that only Young Osman II. had the intention of going to Mecca to perform his pilgrimage but he had been beheaded at a revolt caused by the Janissaries. While on the topic of the Janissaries, the Ottoman Empire; which is said to have accepted the Ahl-u Sunnah belief and tradition of Islam, had trained its most important military section; the Janissaries, according to the Bektashi life style and belief. The so called Ahl-u Sunnah Empire made its soldiers Bektashi! Cemal Kutay states that it is not known that the Ottoman rulers had done the five times a day prayer obligation either. On the other hand as the centre of khilafate and shariah application, within the Ottoman Empire it had been permitted to kill a sibling as a result of a governing quarrel. This is definitely a non-Islamic tradition which has nothing to do with Islam either however, it is a tradition yet practiced by the Turks. Imagine if a khalif falls into such wrong doing as so, there by Islamic law must be a Sheikh al-Islam, a Muslim judge or even a Muslim society present to warn the wrong doer leader of his wrongful doings, but there wasn’t. The fact that there has not been a real reaction towards these continuous un- Islamic applications provides us with evidence of the weakness in the Islamic character among the Turks. A couple of examples could be given to show the seriousness of this statement. The law reform ‘Tanzimat’ which began with the Gülhane Hattı Humayun visibly seems to be according to and tied with the Islamic shariah meanwhile it contains many elements which contradict the shariah. In 1850 the French law of trade and in 1856 the French law of penalty had been accepted within the nation empire. Other than retaliation, all of these laws oppose the Islamic Shariah. Within the laws on loans and equality, applications had been accepted officially even though they were un-Islamic. And finally the Ahkami Adliye Mecelleleri protocol had announced on March 22nd 1869 that it is not necessary to resort to the Islamic legal books of jurisprudence (fiqh) any longer. A new un-Islamic law had been added with the temporary family law which had been accepted by the Young Turks in 1917. With this law before getting married, a man was obligated to marry only one wife; men had been restricted from marrying more than one wife. The laws accepted during the era of the Constitutional Monarchy (Meşrutiyet 1908- 1920) have been constituted completely against the Islamic shariah. It has been observed that generally after their acceptance of "Islam" the Turks have acted according to their own Turkic traditions within all the nations they had established and as they needed the Islamic traditions had been used accordingly. Obviously the last state constructed by the Turks is completely left out of this observation due to the fact that, the Republic of Turkey; the last state which had been established by the Turks had not been established based on neither the Islamic shariah nor the traditions of the Turks. The elements or principals of this state had been based on the interpretation of the west. Our intake of the road trip of the Turks adhering to Islam should not be taken as a racist act toward the Turkish nation.
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