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İslamic Source
2026-07-24
- Religion consists entirely of morality. Morality is the fitrah (nature), creation, and disposition found in humans, for whose service all beings have been placed. Every human is obliged to attain good morality.
- A nation without morality cannot survive. A government without morality cannot endure. A country without morality cannot prosper (p.3).
- Therefore, as some ignorant people who are incapable of comprehending certain limited truths assume, "Religion is not an obstacle to progress"; on the contrary, it commands progress. Religion commands every individual to possess good morality (as well as to live at the same time, to endure on earth, and to live prosperously and joyfully by benefiting from worldly blessings).
- Man is the most noble of all created beings. The most important duties—worship, khilafah (man being Allah’s vicegerent on earth), uprightness, and prosperity/building—have been given to man. Human existence is not meant merely for eating, drinking, satisfying needs like animals, or sleeping, but to strive to comprehend the Creator and the created, and to struggle in the path of goodness.
- Allah informed people of their responsibilities and warned them so that they might be happy in this world and the hereafter. For this, He sent prophets and created scholars who would follow their path (p.4).
- A scholar is one who knows anything in all fields of knowledge, science, industry, languages, and other areas. A person is a scholar of what they know, and ignorant of what they do not know. The 'ulema' are the teachers of religious and sharia sciences. According to the public who judge by outward appearance, a scholar is a man with a turban and a robe. Does everyone who wraps a turban around his head and wears a robe become a scholar? Those who jump into the struggle of life cleansed of personal interests and nafsani (egoistic) grudges, seeking remedies for the spiritual diseases that afflict the nation, are called "religious scholars." They are not the heartless who, for their personal interests, use religion and religious attire as a tool to climb minbars saying "I will preach," pushing people into laziness and depriving them of worldly blessings. Those who say to the uneducated public, "Whoever gives zakat and fitr to the preacher, he seeks forgiveness for them until Judgment Day," are not preachers; they are "cerad-ı münteşire: locust swarms/plunderers" (p.5-6).
- It is necessary to explain Allah's commands to people, to enjoin good and forbid evil, and to engage in ways to protect this nation from red dangers. In this century, one does not become a scholar simply by wrapping five to ten yards of Austrian muslin on one's head and wearing loose coats and robes that could fit five people inside and three in the sleeve. As much as possible, the ulema should also study natural sciences, merge reason with narration, and provide logical answers to the public. Our youth's faith must be strengthened with valid arguments. News appeared in newspapers stating that 128 people from various professions (philosophers, doctors, mathematicians, etc.) in America converted to Islam. A good method of proselytization (tabligh) is needed for such situations (p.7).
- True scholars are not those who admirationally recount the goals and inventions of Western civilization from Western inventors, but those who mention Eastern scientists who discovered these centuries ago, and who are aware of the wisdom and philosophy of religion.
- It is said, "It is the ulema who guide and awaken a nation, as well as those who lead it into deviance and straying." The first part of this statement is true; there are scholars who fulfill the command "Invite to the way of your Lord with wisdom and good instruction." Scholars convey, and the public fulfills it. If they do not, the Government—as the executive authority—is obligated both officially and religiously to take action. If scholars convey and the rulers execute, that nation moves toward goodness; otherwise, it is dragged into corruption.
- Some of the ulema say: "Times have turned bad, people do not listen, everyone has gone down bad paths; in such times, people do not listen to the one who speaks the truth. Are you going to reform them? Calamities will fall upon your head." As for me, I say: Let me perform my duty of preaching, and the fruit is from Allah. Allah is the helper of the truthful (p.7-9).
- To the Karagöz Newspaper published in Istanbul: In your issue dated October 10, 1339 (October 10, 1923) numbered 1624, under the titles "Men in Dresses" and "Complaint of the Turkish Stage in Denizli", there are sophistries and expressions that do not comply with Islamic-Turkish morality. In the monologue "Men in Dresses", men wearing hats in Egypt, India, and some other Islamic countries were mentioned, and it was praised that people do not apostatize by wearing hats, while some men walking in dresses in Tarsus were criticized. These thoughts are unacceptable from the perspective of Turkishness and Islam. Wearing a hat is an act contrary to religion, and using it without a political necessity is a disrespect to one's nationality. The headwear of every nation demonstrates that nation's religious and national beliefs and symbols. Therefore, using a hat constitutes a crime religiously and nationally. If the headwear worn by Islam and the Turk is not considered civilized, a new unique headwear can be chosen instead of adopting the headwear of the European (Efrenci). Let us adopt Europe's attributes and skills, not its hat, tavern, or dance (p.10-11).
- As for the complaint of the Director of the Denizli Turkish Stage; theaters should be stages of modesty and should not corrupt the morality of youth. Karagöz Newspaper does not publish for the benefit and interest of the nation. We draw the attention of the National Government to this matter (p.11-12).
- The words to be spoken to this nation are words of morality, morality lessons, moral treatises, and articles from start to finish. In Izmir, an awakening occurred under their influence. Led by Mufti Mehmed Rahmetullah Efendi, a petition signed by 567 people (300 customs officials and tradesmen, 143 merchants and notables, 124 secondary electors) was prepared. The petition prepared for the stricter enforcement of the Law Prohibiting Intoxicants (Men'-i Müskirat Kanunu) will be presented to the Grand National Assembly of Turkey (TBMM). It was also published in Tevhid-i Efkâr on October 23, 1923. In this news, it was stated that the petition was the product of Preacher İbrahim Efendi's sermons and that its presentation to the Assembly by the Izmir deputies and Kastamonu Deputy Ahmed Mahir Efendi was decided. It is hoped that this will set an example for other towns (The petition to be presented to the Assembly, the petition of the people of Izmir, and the letter of Mufti Rahmetullah Efendi are included on pages 19-25).
- Today, when some of the ulema are asked a question they do not know, they prevent people from thinking and questioning with excuses like "shut up, you'll become an infidel" or "one does not question His wisdom" (p.16-17).
- For this reason, religious values are insulted and mocked with terms that the public would normally respect (such as the term "imam"). Newspapers and magazines publishing vulgar and morality-corrupting content, such as Karagöz, Güleryüz, Yeni Mecmua, Zümrüd-ü Anka, and Akbaba, misrepresent religious values like the term "Imam". They threaten journals like Sebilürreşad, which criticize them, saying: "We, the secularists, constitute the majority; if you speak and write too much against us, one day will come when we smash your printing press." Such publications, if in Anatolia, would be leveled to the ground immediately (p.17).
- Modernization does not mean absolute license, nor does it mean straying from national and religious values to wear the hat that others wear. Those devoid of bells, horns, churches, synagogues, Bibles, Torahs, Jesus, and Moses have already bid farewell to the mosque and moved away from the Quran and the Adhan of Muhammad even before wearing a hat, leaving faith only as a word on their tongue. Now, what will happen to them if—Allah forbid—they wear the hat too?
- Today, the situation in many towns is such that people expect women to adhere to Islamic veiling from the Government, saying: "Does the Honorable Assembly not see the situation? We do not want our women to wander in public like theater artists. Since our level of wisdom is not high, the Government must strictly forbid this" (p.17-18).
- True Islam and Veiling in Islam: Bigotry and liberty; we are a little conservative, but excessively modern. In our social structure, we are very jealous, extremely jealous. We want to nourish the pure children of the race coming from the Altai, Karakorum, Malgan, and Yeşilyurt mountains with pure milk. We do not want to raise them by having them nursed by an unabluted mother. Does the inherently vaccinated Turkish generation need corrupt vaccines? The handlebar-mustached young men of our generation did not spoil their solid blood. Is it proper for us to spoil it? Does the Book not command us: Do not ruin your lineage! Do not suckle from corrupting, spoiled milk... When I asked the spirits of my ancestors whether obeying the law made by modern youths is proper, they said: Never! (p.26-27).
- In the tribal life of my ancestors, there was unity, solidarity, but there was honor, there was modesty, there was adherence to the Book and the Sunnah. Perhaps a brother would not see the covered hand of his elder sister... if a single strand of her hair accidentally appeared, it would be cut off and thrown away. She would not wear musk; if she did, she wore it for her husband... She would converse with God's guests, but would not be seen. The women of my generation milked cows, wove on looms, herded sheep; those of today wander in cinemas, living coquettishly like butterflies in male gatherings; are these more noble than the women of my generation? The Ayşes of Anatolia also come to the market, but not like these; it is the womanhood of the Ayşes that saved this homeland from death, but these... Let us elevate womanhood, Amen, but not like this. To elevate it requires honor, modesty, and then adherence to my Book and my Sunnah... I want to do whatever it takes to tear down worldly vanity that goes against the emblem of my sublime lineage (p.27-28).
- Islamic and Turkish Social Life and Veiling in Women: Woman is a gentle gender that cannot help but be envied/protected... Women must refrain from relationships with men other than their husbands, and men from women other than their wives... Wandering side by side in cinemas, face to face in casinos, arm in arm in plays, men and women together casually, can lead to dangers from a religious standpoint (p.29-33).
- Statements like "Anatolian women walk around uncovered, shop in the bazaar, there was no seclusion/curtain during the time of our Prophet" are being made. Anatolian women do not walk around uncovered; in their local attire, they buy what they buy and sell what they sell in a covered manner; they do not know casinos, cinemas, or theaters, and even if they did, they would not stoop to them. During the time of our Prophet, women walked with their faces uncovered, but haram areas like hair and hands were covered. They did not display their bodies; they only helped their spouses. Our Prophet had forbidden women from wearing gold and silver anklets on their feet, as it would cause fitnah (sedition/temptation) (p.33-34).
- Morality is an inclination in human nature that is called good or bad. The course of morality is shaped not so much by education and instruction as by climate, air, water, and social environment. The primary protector and completer of general morality is the Divine Law, the Quran, followed respectively by the ulema, preachers, and the Government, which is responsible for assisting them. It is a reality that peoples who distance themselves from religious rulings, bonds, and traditions will stray and be dragged into collapse. Recently, this kind of trend has begun to spread openly. We are not going to take examples from and imitate the lives of other societies for our social life; Turkish-Islamic social life is sufficient for us. Even a significant portion of Western intellectuals note the excessive freedom of women as one of the causes of social collapse (p.35-37).
- Let us elevate our women. If what is meant by this phrase is that women adorn themselves and go out into the streets exposed, going to cinemas and theaters, this situation does not elevate women; on the contrary, it degrades them and opens the door to negativities. No matter how much education is provided, the co-existence of women and men in social life can invite corruption and dangers.
- How, then, shall we elevate our women? Our Prophet says: "Seeking knowledge is an obligation upon every Muslim man and woman." Educating our women and teaching them science and arts is obligatory. The education and instruction of women are the soul of Islamic and Turkish social life, the foundation of Islamic and Turkish existence. For this reason, primary education up to the age of 12 should be co-educational, and its teachers should be women. From middle school (Rüşdiye) onward, male and female students should be educated in separate schools.
- Women who receive education at every level should be able to practice their professions (medicine, dentistry, tailoring, etc.) within the proper framework (p.38-41).
- Our Prophet says: Morality is a jewel among the pillars of religion. Other obligatory commands of Islam depend on the presence of morality. In a Muslim who does not fulfill the commands of religion, there is corruption in morality; he is not fully good-natured, not fully modest, not fully loyal, not fully truthful, not fully honorable, and not fully patriotic.
- It is appropriate for politics and society to prevent a situation that exceeds sharia boundaries, or even if within sharia boundaries, has the potential to mix with corruption. Those who commit such behavior and those who allow it to be committed are responsible. The men of a nation whose womanhood is corrupted also tend toward corruption; the protectors of general morality are women, and those who disrupt this order are also women. What happened during the night and day celebrations of September 9 (1923) can be given as an example of this trend (p.42-43).
- While poor widowed Ayşe cannot find tarhana soup for the children of the martyred Mehmetçik, nor raw leather for the rawhide sandals on her feet, the spending of money by some ladies to the point of extravagance for the sake of adorning themselves and having fun under the guise of "elevating womanhood" does not elevate womanhood; on the contrary, it plunges it into the mire.
- While the true children of Anatolia sacrificed their lives and blood to take revenge for the Muslims and Turks martyred by the knives and bombs of fiends—from white-bearded grandfathers and grandmothers groaning under the enemy's bayonet, whose homes, property, and honor were ruined, to babies in cradles—and to save the independence of the homeland; one must ask those ladies who do not lack powder on their faces or kohl on their eyes, with open chests and bare legs, never holding back from pleasure and debauchery, and the gentlemen wandering in taverns and casinos: Is this modesty? Is this decency? (p.44-45).
- From the moment determination and faith begin to extinguish within a nation, respect for religion diminishes, and disrespect toward Islam and its etiquette increases, the collapse of that nation has drawn near.
- The increase in extravagance contrary to the commands of religion and the Sunnah, and what is experienced in the realm of womanhood, is not a step toward elevation, but toward degradation and collapse. The faithful people and thinkers of the homeland are united regarding arranging our social life in accordance with sharia and etiquette. It is necessary for our existence and even for our state that every individual enters into the state of a true Muslim and Turk (p.46-47).
- Every contrary action against the Religion of Islam and national upbringing and traditions brings about a great sin. Acting contrary to the commands of Almighty Allah makes humanity deserving of torment. Obeying the law of a Government is among the duties of the nation. The treatment to be applied to those who act otherwise is punishment. There are some who accept the maxims of European thinkers as unchangeable principles for country administration, discipline, wisdom, science, and industry. This is not correct. There are things we will take from Europeans, but we do not have to adapt our social life to them (p.49-50).
- In the Holy Quran, it is stated: "Are those who know equal to those who do not know?" And our Prophet encourages learning by saying: "Seeking knowledge is obligatory upon every Muslim man and woman, even if it be in China." The Religion of Islam is the greatest enemy of ignorance.
- While it is stated in the Noble Verse, "And indeed, you are of a great moral character," it advises people to take his good morality as an example.
- While the verse "I did not create the jinn and mankind except to worship Me" urges people to work and worship, it warns against futile work and laziness. It advises benefiting from the blessings of the world and developing the world by doing useful deeds (p.52-54).
- The Religion of Islam encourages men and women to work. Prophet Muhammad appreciated the activities of women in social life by saying: "The tool in the hand of a woman for spinning thread is better than the sword of a mujahid fighting the enemy."
- One cannot help but feel pity for those who, despite not knowing verses and hadiths, want to follow the words and activities of Western scientists. We can apply the knowledge of the West in industry and commerce in our country. However, we should not imitate its social life.
- More than a thousand years ago, the Religion of Islam prohibited alcohol because it is harmful to the body. Nowadays, Americans, realizing the wisdom of this prohibition, are looking for ways to reduce alcohol consumption (p.55-56).
- Significant changes can be expected in the social life of European societies. As the material and spiritual wisdoms of acts of worship such as prayer, ablution, and fasting are realized, an awakening will begin among Westerners.
- Every nation has its own unique differences in religion, culture, custom, tradition, and lifestyle. Differences in these areas are observed in all European societies as well. When even they do not imitate one another, it would not be right for Muslims to imitate them.
- It is obligatory for Muslims to act in accordance with the commands of religion. From this point, against the rebellious groups that have strayed from this path and started running headlong, a sacred duty and religious responsibility fall upon the Government to work toward reforming the world by treating them with firm authority.
Hoping it serves as a means for goodness. We await your good prayers.
Selamun aleykum.
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The 22-Year-Old Young Martyr: Hafiz Preacher Ibrahim Edhem Efendi
İslamic Source
2026-07-24
Es Selamun Aleykum ve Rahmetullahi ve Berakatuh
İbrahim Edhem Efendi is the son of Dedezâde Hacı Hüseyin Efendi from the Gençoğulları family of Ankara. Born in Ankara in 1903, İbrahim Edhem Efendi received madrasa education; after studying at the Ankara Sultani (high school), he oriented himself toward religious sciences. He stated that he knew Arabic, Persian, and German, took lessons from various scholars, and gave sermons in many cities of Anatolia with the encouragement of Sheikh Sharafuddin Efendi of Dagestan. Upon the interest shown in his sermons, he prepared his booklet titled "Hayat-ı Beşer: İslâmiyet'te Ahlâk ve Kadınlarda Tesettür" (Human Life: Morality in Islam and Veiling in Women). Thinking that printing the entire work in Izmir would be expensive, İbrahim Edhem Efendi came to Istanbul and had his work published at "Matbaa-ı Osmaniye" in 1923. In the 59-page booklet, he addressed issues such as negative changes in the religious life of society, the covering of women, the hat, and dance. Due to the sermons he gave in Istanbul and the booklet he published, an investigation was opened against him; he was initially sentenced to one year in prison, and then released after 43 days due to an amnesty. Later, during his travels in Anatolia, he was tracked again, and in the period following the Sheikh Said Rebellion, he was tried at the Urfa Independence Court on charges of inciting and participating in the rebellion. Sentenced to death by the court, İbrahim Edhem Efendi's sentence was executed in Urfa on July 7, 1925. Being a 22-year-old young preacher who dedicated his life to knowledge and religion, whose only concern was to live and sustain his faith, İbrahim Edhem Efendi was martyred by being vilely executed simply for living and defending his religion. However, these perpetrators with a secular and irreligious mindset could only end the life of his body. Because İbrahim Edhem Efendi struggled for his religion and paid the price with his life, becoming a martyr, Insha'Allah. "And do not say about those who are killed in the way of Allah, 'They are dead.' Rather, they are alive, but you perceive [it] not." (Surah Al-Baqarah, Verse 154). Moreover, İbrahim Edhem Efendi is now a hero remembered for generations as an example and a symbol of struggle. In other words, while the disbelievers wanted to silence the voice of Islam and İbrahim Edhem Efendi, they made that voice much louder and enduring for generations. May my Lord be pleased with İbrahim Edhem Efendi, accept his deeds, and forgive his faults. May He make us among those who strive for the sake of Islam like him. Amin.
Below are the summary messages emerging from Preacher İbrahim Edhem Efendi’s booklet titled “Hayat-ı Beşer: İslâmiyet’te Ahlâk ve Kadınlarda Tesettür”. Praise be to Allah Almighty for granting us the opportunity to repeat once again the message they tried to silence a hundred years ago.
(İbrahim Edhem, 1339: 1-59):
- Religion consists entirely of morality. Morality is the fitrah (nature), creation, and disposition found in humans, for whose service all beings have been placed. Every human is obliged to attain good morality.
- A nation without morality cannot survive. A government without morality cannot endure. A country without morality cannot prosper (p.3).
- Therefore, as some ignorant people who are incapable of comprehending certain limited truths assume, "Religion is not an obstacle to progress"; on the contrary, it commands progress. Religion commands every individual to possess good morality (as well as to live at the same time, to endure on earth, and to live prosperously and joyfully by benefiting from worldly blessings).
- Man is the most noble of all created beings. The most important duties—worship, khilafah (man being Allah’s vicegerent on earth), uprightness, and prosperity/building—have been given to man. Human existence is not meant merely for eating, drinking, satisfying needs like animals, or sleeping, but to strive to comprehend the Creator and the created, and to struggle in the path of goodness.
- Allah informed people of their responsibilities and warned them so that they might be happy in this world and the hereafter. For this, He sent prophets and created scholars who would follow their path (p.4).
- A scholar is one who knows anything in all fields of knowledge, science, industry, languages, and other areas. A person is a scholar of what they know, and ignorant of what they do not know. The 'ulema' are the teachers of religious and sharia sciences. According to the public who judge by outward appearance, a scholar is a man with a turban and a robe. Does everyone who wraps a turban around his head and wears a robe become a scholar? Those who jump into the struggle of life cleansed of personal interests and nafsani (egoistic) grudges, seeking remedies for the spiritual diseases that afflict the nation, are called "religious scholars." They are not the heartless who, for their personal interests, use religion and religious attire as a tool to climb minbars saying "I will preach," pushing people into laziness and depriving them of worldly blessings. Those who say to the uneducated public, "Whoever gives zakat and fitr to the preacher, he seeks forgiveness for them until Judgment Day," are not preachers; they are "cerad-ı münteşire: locust swarms/plunderers" (p.5-6).
- It is necessary to explain Allah's commands to people, to enjoin good and forbid evil, and to engage in ways to protect this nation from red dangers. In this century, one does not become a scholar simply by wrapping five to ten yards of Austrian muslin on one's head and wearing loose coats and robes that could fit five people inside and three in the sleeve. As much as possible, the ulema should also study natural sciences, merge reason with narration, and provide logical answers to the public. Our youth's faith must be strengthened with valid arguments. News appeared in newspapers stating that 128 people from various professions (philosophers, doctors, mathematicians, etc.) in America converted to Islam. A good method of proselytization (tabligh) is needed for such situations (p.7).
- True scholars are not those who admirationally recount the goals and inventions of Western civilization from Western inventors, but those who mention Eastern scientists who discovered these centuries ago, and who are aware of the wisdom and philosophy of religion.
- It is said, "It is the ulema who guide and awaken a nation, as well as those who lead it into deviance and straying." The first part of this statement is true; there are scholars who fulfill the command "Invite to the way of your Lord with wisdom and good instruction." Scholars convey, and the public fulfills it. If they do not, the Government—as the executive authority—is obligated both officially and religiously to take action. If scholars convey and the rulers execute, that nation moves toward goodness; otherwise, it is dragged into corruption.
- Some of the ulema say: "Times have turned bad, people do not listen, everyone has gone down bad paths; in such times, people do not listen to the one who speaks the truth. Are you going to reform them? Calamities will fall upon your head." As for me, I say: Let me perform my duty of preaching, and the fruit is from Allah. Allah is the helper of the truthful (p.7-9).
- To the Karagöz Newspaper published in Istanbul: In your issue dated October 10, 1339 (October 10, 1923) numbered 1624, under the titles "Men in Dresses" and "Complaint of the Turkish Stage in Denizli", there are sophistries and expressions that do not comply with Islamic-Turkish morality. In the monologue "Men in Dresses", men wearing hats in Egypt, India, and some other Islamic countries were mentioned, and it was praised that people do not apostatize by wearing hats, while some men walking in dresses in Tarsus were criticized. These thoughts are unacceptable from the perspective of Turkishness and Islam. Wearing a hat is an act contrary to religion, and using it without a political necessity is a disrespect to one's nationality. The headwear of every nation demonstrates that nation's religious and national beliefs and symbols. Therefore, using a hat constitutes a crime religiously and nationally. If the headwear worn by Islam and the Turk is not considered civilized, a new unique headwear can be chosen instead of adopting the headwear of the European (Efrenci). Let us adopt Europe's attributes and skills, not its hat, tavern, or dance (p.10-11).
- As for the complaint of the Director of the Denizli Turkish Stage; theaters should be stages of modesty and should not corrupt the morality of youth. Karagöz Newspaper does not publish for the benefit and interest of the nation. We draw the attention of the National Government to this matter (p.11-12).
- The words to be spoken to this nation are words of morality, morality lessons, moral treatises, and articles from start to finish. In Izmir, an awakening occurred under their influence. Led by Mufti Mehmed Rahmetullah Efendi, a petition signed by 567 people (300 customs officials and tradesmen, 143 merchants and notables, 124 secondary electors) was prepared. The petition prepared for the stricter enforcement of the Law Prohibiting Intoxicants (Men'-i Müskirat Kanunu) will be presented to the Grand National Assembly of Turkey (TBMM). It was also published in Tevhid-i Efkâr on October 23, 1923. In this news, it was stated that the petition was the product of Preacher İbrahim Efendi's sermons and that its presentation to the Assembly by the Izmir deputies and Kastamonu Deputy Ahmed Mahir Efendi was decided. It is hoped that this will set an example for other towns (The petition to be presented to the Assembly, the petition of the people of Izmir, and the letter of Mufti Rahmetullah Efendi are included on pages 19-25).
- Today, when some of the ulema are asked a question they do not know, they prevent people from thinking and questioning with excuses like "shut up, you'll become an infidel" or "one does not question His wisdom" (p.16-17).
- For this reason, religious values are insulted and mocked with terms that the public would normally respect (such as the term "imam"). Newspapers and magazines publishing vulgar and morality-corrupting content, such as Karagöz, Güleryüz, Yeni Mecmua, Zümrüd-ü Anka, and Akbaba, misrepresent religious values like the term "Imam". They threaten journals like Sebilürreşad, which criticize them, saying: "We, the secularists, constitute the majority; if you speak and write too much against us, one day will come when we smash your printing press." Such publications, if in Anatolia, would be leveled to the ground immediately (p.17).
- Modernization does not mean absolute license, nor does it mean straying from national and religious values to wear the hat that others wear. Those devoid of bells, horns, churches, synagogues, Bibles, Torahs, Jesus, and Moses have already bid farewell to the mosque and moved away from the Quran and the Adhan of Muhammad even before wearing a hat, leaving faith only as a word on their tongue. Now, what will happen to them if—Allah forbid—they wear the hat too?
- Today, the situation in many towns is such that people expect women to adhere to Islamic veiling from the Government, saying: "Does the Honorable Assembly not see the situation? We do not want our women to wander in public like theater artists. Since our level of wisdom is not high, the Government must strictly forbid this" (p.17-18).
- True Islam and Veiling in Islam: Bigotry and liberty; we are a little conservative, but excessively modern. In our social structure, we are very jealous, extremely jealous. We want to nourish the pure children of the race coming from the Altai, Karakorum, Malgan, and Yeşilyurt mountains with pure milk. We do not want to raise them by having them nursed by an unabluted mother. Does the inherently vaccinated Turkish generation need corrupt vaccines? The handlebar-mustached young men of our generation did not spoil their solid blood. Is it proper for us to spoil it? Does the Book not command us: Do not ruin your lineage! Do not suckle from corrupting, spoiled milk... When I asked the spirits of my ancestors whether obeying the law made by modern youths is proper, they said: Never! (p.26-27).
- In the tribal life of my ancestors, there was unity, solidarity, but there was honor, there was modesty, there was adherence to the Book and the Sunnah. Perhaps a brother would not see the covered hand of his elder sister... if a single strand of her hair accidentally appeared, it would be cut off and thrown away. She would not wear musk; if she did, she wore it for her husband... She would converse with God's guests, but would not be seen. The women of my generation milked cows, wove on looms, herded sheep; those of today wander in cinemas, living coquettishly like butterflies in male gatherings; are these more noble than the women of my generation? The Ayşes of Anatolia also come to the market, but not like these; it is the womanhood of the Ayşes that saved this homeland from death, but these... Let us elevate womanhood, Amen, but not like this. To elevate it requires honor, modesty, and then adherence to my Book and my Sunnah... I want to do whatever it takes to tear down worldly vanity that goes against the emblem of my sublime lineage (p.27-28).
- Islamic and Turkish Social Life and Veiling in Women: Woman is a gentle gender that cannot help but be envied/protected... Women must refrain from relationships with men other than their husbands, and men from women other than their wives... Wandering side by side in cinemas, face to face in casinos, arm in arm in plays, men and women together casually, can lead to dangers from a religious standpoint (p.29-33).
- Statements like "Anatolian women walk around uncovered, shop in the bazaar, there was no seclusion/curtain during the time of our Prophet" are being made. Anatolian women do not walk around uncovered; in their local attire, they buy what they buy and sell what they sell in a covered manner; they do not know casinos, cinemas, or theaters, and even if they did, they would not stoop to them. During the time of our Prophet, women walked with their faces uncovered, but haram areas like hair and hands were covered. They did not display their bodies; they only helped their spouses. Our Prophet had forbidden women from wearing gold and silver anklets on their feet, as it would cause fitnah (sedition/temptation) (p.33-34).
- Morality is an inclination in human nature that is called good or bad. The course of morality is shaped not so much by education and instruction as by climate, air, water, and social environment. The primary protector and completer of general morality is the Divine Law, the Quran, followed respectively by the ulema, preachers, and the Government, which is responsible for assisting them. It is a reality that peoples who distance themselves from religious rulings, bonds, and traditions will stray and be dragged into collapse. Recently, this kind of trend has begun to spread openly. We are not going to take examples from and imitate the lives of other societies for our social life; Turkish-Islamic social life is sufficient for us. Even a significant portion of Western intellectuals note the excessive freedom of women as one of the causes of social collapse (p.35-37).
- Let us elevate our women. If what is meant by this phrase is that women adorn themselves and go out into the streets exposed, going to cinemas and theaters, this situation does not elevate women; on the contrary, it degrades them and opens the door to negativities. No matter how much education is provided, the co-existence of women and men in social life can invite corruption and dangers.
- How, then, shall we elevate our women? Our Prophet says: "Seeking knowledge is an obligation upon every Muslim man and woman." Educating our women and teaching them science and arts is obligatory. The education and instruction of women are the soul of Islamic and Turkish social life, the foundation of Islamic and Turkish existence. For this reason, primary education up to the age of 12 should be co-educational, and its teachers should be women. From middle school (Rüşdiye) onward, male and female students should be educated in separate schools.
- Women who receive education at every level should be able to practice their professions (medicine, dentistry, tailoring, etc.) within the proper framework (p.38-41).
- Our Prophet says: Morality is a jewel among the pillars of religion. Other obligatory commands of Islam depend on the presence of morality. In a Muslim who does not fulfill the commands of religion, there is corruption in morality; he is not fully good-natured, not fully modest, not fully loyal, not fully truthful, not fully honorable, and not fully patriotic.
- It is appropriate for politics and society to prevent a situation that exceeds sharia boundaries, or even if within sharia boundaries, has the potential to mix with corruption. Those who commit such behavior and those who allow it to be committed are responsible. The men of a nation whose womanhood is corrupted also tend toward corruption; the protectors of general morality are women, and those who disrupt this order are also women. What happened during the night and day celebrations of September 9 (1923) can be given as an example of this trend (p.42-43).
- While poor widowed Ayşe cannot find tarhana soup for the children of the martyred Mehmetçik, nor raw leather for the rawhide sandals on her feet, the spending of money by some ladies to the point of extravagance for the sake of adorning themselves and having fun under the guise of "elevating womanhood" does not elevate womanhood; on the contrary, it plunges it into the mire.
- While the true children of Anatolia sacrificed their lives and blood to take revenge for the Muslims and Turks martyred by the knives and bombs of fiends—from white-bearded grandfathers and grandmothers groaning under the enemy's bayonet, whose homes, property, and honor were ruined, to babies in cradles—and to save the independence of the homeland; one must ask those ladies who do not lack powder on their faces or kohl on their eyes, with open chests and bare legs, never holding back from pleasure and debauchery, and the gentlemen wandering in taverns and casinos: Is this modesty? Is this decency? (p.44-45).
- From the moment determination and faith begin to extinguish within a nation, respect for religion diminishes, and disrespect toward Islam and its etiquette increases, the collapse of that nation has drawn near.
- The increase in extravagance contrary to the commands of religion and the Sunnah, and what is experienced in the realm of womanhood, is not a step toward elevation, but toward degradation and collapse. The faithful people and thinkers of the homeland are united regarding arranging our social life in accordance with sharia and etiquette. It is necessary for our existence and even for our state that every individual enters into the state of a true Muslim and Turk (p.46-47).
- Every contrary action against the Religion of Islam and national upbringing and traditions brings about a great sin. Acting contrary to the commands of Almighty Allah makes humanity deserving of torment. Obeying the law of a Government is among the duties of the nation. The treatment to be applied to those who act otherwise is punishment. There are some who accept the maxims of European thinkers as unchangeable principles for country administration, discipline, wisdom, science, and industry. This is not correct. There are things we will take from Europeans, but we do not have to adapt our social life to them (p.49-50).
- In the Holy Quran, it is stated: "Are those who know equal to those who do not know?" And our Prophet encourages learning by saying: "Seeking knowledge is obligatory upon every Muslim man and woman, even if it be in China." The Religion of Islam is the greatest enemy of ignorance.
- While it is stated in the Noble Verse, "And indeed, you are of a great moral character," it advises people to take his good morality as an example.
- While the verse "I did not create the jinn and mankind except to worship Me" urges people to work and worship, it warns against futile work and laziness. It advises benefiting from the blessings of the world and developing the world by doing useful deeds (p.52-54).
- The Religion of Islam encourages men and women to work. Prophet Muhammad appreciated the activities of women in social life by saying: "The tool in the hand of a woman for spinning thread is better than the sword of a mujahid fighting the enemy."
- One cannot help but feel pity for those who, despite not knowing verses and hadiths, want to follow the words and activities of Western scientists. We can apply the knowledge of the West in industry and commerce in our country. However, we should not imitate its social life.
- More than a thousand years ago, the Religion of Islam prohibited alcohol because it is harmful to the body. Nowadays, Americans, realizing the wisdom of this prohibition, are looking for ways to reduce alcohol consumption (p.55-56).
- Significant changes can be expected in the social life of European societies. As the material and spiritual wisdoms of acts of worship such as prayer, ablution, and fasting are realized, an awakening will begin among Westerners.
- Every nation has its own unique differences in religion, culture, custom, tradition, and lifestyle. Differences in these areas are observed in all European societies as well. When even they do not imitate one another, it would not be right for Muslims to imitate them.
- It is obligatory for Muslims to act in accordance with the commands of religion. From this point, against the rebellious groups that have strayed from this path and started running headlong, a sacred duty and religious responsibility fall upon the Government to work toward reforming the world by treating them with firm authority.
Hoping it serves as a means for goodness. We await your good prayers.
Selamun aleykum.
References:
: İbrahim Edhem Efendi, İdam, Execution, Onur, Honor, Cesaret, Bravery
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