The Greatest Islamic Revolutionary Group of Turkey : WHAT IS BUYUK

[soykan at akademya.com]

What is Buyuk Dogu-IBDA?

 ABDULLAH DAVUDOGLU

Introduction

The Muslim world has been suffering annoyance for several centuries. The
annoyances have not suddenly appeared. There have been several reasons
behind this development, for it has not been able to make a new
breakthrough in Islamic mental sphere and consequently failed in resolving
internal and external problems, and in fulfilling intellectual and social
transformations needed to cope with both mental and physical attacks from
the Western world.

Certainly, this situation did not emerge suddenly. We should look into the
reasons behind this decline, and, following that, try to sum up attempts
undertaken to resolve the problems encompassing the Muslim world. And
then we will seek to define the features that an Islamic movement should
have to overcome modern problems of the Muslim world and the West.



Historical Background

Rather than delving into details of the history of Muslims, we will sum up
some corner stones which determined the shape of centuries afterwards.

Firstly, we can realize five eras in our history. They are, in order, so:

a) The era of the prophet and of his rightly guided caliphates. The ethos of
this era was the absolute domination of the religion of Allah over the society
and the individual under the rule of the prophet and of His caliphates. The
Muslim world expanded from Arabia to Atlantic Ocean, and the Islamic
State established by the prophet was run by the caliphates perfectly in line
with the revelation even after the prophet. Islamic essence had penetrated all
of the cells of the society.

For there is no field of human that Islam has not occupied, as long as the
Muslim people actually lead a life which conforms completely to Islamic
truth, they can not be imagined to fail in the societal as well as individual
level. From time immemorial, this has been unique valuable constant in
human civilizations. Whenever the essence of Islam is clouded by bad
aspect of human, especially devilistic ones, Muslims have failed in all of the
struggles they had attempted against unbelievers. It indicates that the human
in particular and the universe in general run simply according to the rules of
the divinity and those who do not accordingly act are always obliged to fail
in their attempts. This key aspect has, of course, emerged in the Muslim
history and has determined the feature of developments through the history
of Muslims. The more Muslims have obeyed and understood the essence of
Islamic truth, the more they managed and dominated on the globe. That is
the whole resume of Muslim's history, which has underlied and shaped the
failure and success of Islamic states and Muslim communities in wars, peace
treatment, educating new generations, agriculture, culture and arts, scientific

studies and so on.

Considering this aspect, it is clearly understood how we focus on the history
of Muslims as well as their contemporary situation.

b) After the prophet and his caliphates the essence of Islamic truth began to
dim gradually in the hearts of the Muslims, especially in societal level.
However, military expansion and the number of Muslim conversions
increased very rapidly due to dynamism coming from Islamic truth. In this
period, Umayyads and Abbasids dominated the Islamic sphere, but with the
conversion of Turks to Islam, they obtained the domination.

Turks established the powerful Islamic states among others: Selchuks and
Ottomans, which became swords of Islam against its external as well as
internal enemies. The criteria mentioned above also operated for these
states, especially for the Ottoman Empire. Why we here emphasize on the
Ottoman Empire is the fact that it dominated all over the world for centuries
and is the most long-lived Muslim state ever seen.

The Ottoman Empire was found in 1299 AC and developed very rapidly.
By the year of 1453 AC, it conquered Istanbul, under the rule of
Mehemmet II and became the most powerful state of the world. Its social
structure and institutions had been arranged just according to Islamic
principles. The administration system was monarchy but the supreme control
mechanism was the Islamic judicial system run by the Kadis (judge). It
covered half of the world known that time, thus it dominated and determined
the affairs among centuries for a long time.

c) But, from the era of Kanuni on, the Muslim society was contented by the
successes and military victories one behind another and could not attempt to
negotiate the stagnation through which it passed, for the conditions in the
Ottoman Empire did not have let any thinker who bring a new approach of
understanding toward Islamic essence arise to undertake a new
break-through in the social domain. Consequently, all works in scientific
fields, and studies to uncover Divine wisdom were nothing but imitation in
this period. Additionally, one of the most characteristics of this era was the
permanent revolts of settled military power, Yanichari. It gave rise to
failures
in wars against the west. While the state was confronted with the challenges
emerging inside and outside, the leadership was dealing with the superficial
solutions such as increasing the number of soldiers in order to avoid daily
problems. In this period, all descriptions of salvation were on the cover and
could not penetrate the kernel.

d) While the issue of developing a new understanding have not aroused
Muslim scholars interest at all, with the permanent defeats by the west,
westernization of the Muslim society and the state among them suddenly
emerged. As Muslims have braced to face the economic, political and
military challenges of the modern age, the issue of understanding, especially
in the circles of leadership and scholars deserved some attention. Otherwise,
they would waste efforts and resources to produce mistaken solutions and
consequences which could bring Muslims no closer to success and
salvation, rather actually could tear asunder the society and even sacrifice
Islam. That was just what happened.

The symbol of this period is the proclamation of Tanzimat. It was presented
as an opportunity of salvation, however, for it was based on the concept of
the westernization of the state, what it brought together was destruction of
the texture of the traditional Islamic society.

In the Muslim world in general, stagnation in the societal and individual level

was dominant, and there was no attempt to change this tendency.
Unprepared and ill-equipped to face the arrival of imperialists, many Muslim
countries had their political, economic, and religious life subsumed and
submerged under imperialist military might and policies

e) With beginning of the first world war, new changes in world policy
occurred. While western countries fighted with each other, Muslims could
not turn this possibility into account. After the war, imperialist western
powers began to share the Muslim lands, especially the Ottoman Empire.
An independence combat was started in the center of the Empire, Anatolia,
in order to repel the attack of the western powers already having occupied
some parts of Anatolia.

After the independence war, a new state was established in Anatolia by the
cadre who were sent to Anatolia by the Caliphate in order to set free the
empire. Although some of them were tied to the caliphate, the others were
western trained people who had a westernist world view, and they wanted
to establish a westernist and secular state instead of the Ottoman Empire.
They obtained the power after gaining soverignity. They killed thousands of
Muslim people and scholars attain their goal, i.e. westernization of Muslim
people. All the state policies were designed so as to serve interests of the
imperialists in Anatolia in particular and in Muslim lands in general. They
introduced all of the western life styles, behaviors, modes, institutions in to

Anatolia as well as secularized the structure of the state by force.

The new ideology of the state was nationalism, the product of modern
Western history and closely linked with the origins of popular sovereignty,
which means attaching one's supreme loyalty to the nation state. Carried to
the extreme, nationalism stresses on the nation's distinct character, and race.

It is totally out of Islamic truth and rejected by Islam.

As for the Muslim countries in general, they had been occupied by western
powers and obtained their sovereignty the soonest after the World War II.

Today, despite evidence of a worldwide trend in revival of Islam,
nationalism and capitalism which seek to exploit humanity, particularly those
in poor countries lead to the consolidation of secular norms and practices,
which are counter-values of Islam, everywhere. At a time when the
developed West is seen to be not only the main beneficiary of progress and
trade circulation, but also charting world events and determining the fate of
nations, such a resurgence has engendered good feelings among Muslim
about their future. Such has been the general global picture of history of
Muslims thus far.



The Characteristics of Muslim Revivalism

Some intellectual and activist movements in the Muslim world have, of
course, appeared to reverse the process of withdrawal and colonization
during this period. It is a natural self-defense reaction through which all
defeated and oppressed peoples generally try to be free from the
domination of oppressing powers.

They, however, vary much in thinking, structures and purposes, for the point
from which they started, and the thinking method upon which they based
differentiated relatively and gradually by time. Nevertheless, they all claim
that their path is the unique way to salvage the Muslim world from the weak
situation. In a respect, it seems to have arisen numerous salvation
description in response to what they have considered as the core of the
question. They generally stress more on one aspect of the question than on
others, and other aspects, especially the heart of the question, escape
attention whereas a description of salvation gains value regarding its
placement of issues in proper locations within a system of thought. Seen
from this perspective, almost all of them seem to be characterized by
inefficiency in perceiving the general picture of the Muslim world, and
understanding Islam itself. Consequently, it has led to failure in forming a
comprehensive thought system needed to work out contemporary problems.
This inefficiency becomes visible in many different attempts of them, which
have resulted in wasting effort and resources, human or material in the way
of attaining their goals.

Their considerations about Islamic resurgence has in general oscillated from
either one of two extremes: return to origins of Islam entirely ignoring new
global conditions to cleaning up Islam from so-called irrational opinions and
conducts regardless of Islamic essence. They also differ in their rejectionism
of the Western opinions and even industrial products.

We can divide them in two categories: Traditionalists and reformists. The
movements that are included in the first category suggest that Muslims can
overcome economical and political challenges only if they return to glorious
Islamic past and obey all of the Islamic prescriptions. Any Muslim can not
be imagined to disagree with the statement above. On the other hand,
because they reject all of the thinking method and concept which did not
originate in Muslim lands, They lack in thinking through which Muslims can
make the transformations needed. Some of them refuse, for example, to
have or even to watch TV because the prophet did not watch it. The
distinctive characteristics of them is their mistaken understanding of Islam,
or
their inability in perceiving real objectives of Islamic obligations.

They have limited Islamic practices to individual's domain while the social
sphere are left to nonmuslim institutions and people. Because they haven't
properly attached importance to establishing an Islamic state governed, in
the fullest meaning of the term, by Sharia, in which Muslims can only lead an
Islamic life.

The latter one, pre-reformation of Islamic structure is based on the
perception that the West defeated the Muslim world by using rationalism,
thus, Muslims should clean up Islam from irrational element such as
Tasavvuf [Tasavvuf is a way in which the individual (accountable
person-Muslim) tries to purify his soul and to clean it from bad and
unvaluable conducts and modes, and fights with devil and "nefs" (negative
aspect of human) by using certain Islamic manners] Also, this tendency is
reflected in their opinions with regard to the schools of jurispundence and
faith (i.e. madhabs). They have supposed that schools are illegitimate in
terms of what they have considered as Islam, because they emerged after
the prophet. These two instances show their thinking manner, which is to
cleanse the faith from so-called bid'ats (accretions after the prophet) in
order to return to the very successful Islamic past. There have been, of
course, bid'ats in Islamic practice so far, but Tasavvuf and Madhabs can not
be placed in this category as they have supposed.

In addition to this, they have accused some companions of the prophet of
not obeying Islamic orders in their Islamic practice. However, what they
have not taken into account is that indicting the companions for obeying their
fancy and ambition rather than Islamic orders puts, in turn, all of the Islamic

fundamentals under suspicion, because they were conveyed through the
companions. Considering this respect, it is apparent that the accuracy of
Islamic sources is directly depended on the credibility of those who convey
them. They have endangered Islamic truth itself as a result of this approach.

In the same way, they have tried to change and to reform Islamic principles
for the sake of rationalization of them. With this regard, it appears that the
origins of their ideas come from the west, and that their method of thinking is

based on the reason rather than the belief. Considering the importance of
rationalism for them, which is a western-oriented tendency, we deduce that
they are westerner rather than easterner and mentally extension of the West
in the Muslim world. Thus, their opinions related to tasavvuf and the schools
are completely wrong, for they are based more on their rationalist
perceptions and considerations about what Islam should be than Islamic
truth itself. The statement that "Islam is a religion of reason" reflects the
core
of their understanding of Islam, which is, indeed, totally wrong.

Looking at the picture summed-up above, we may sink into despair as
regarding the destiny of Muslim generations to come. Nevertheless, Muslims
should be relieved, for Allah promised to Muslims that he would accomplish
His nour (heavenly light, namely, Islam) regardless of un-believers who do
not want Islam to dominate on the globe. Muslims will find a way-out from
this weak situation when they deeply reflect on Islamic truth as well as on
world conditions.



The Outlines of The Islamic Movement

The question now is what should be outlines of an Islamic resurgence
movement and how will it arrive at its ultimate goal? We can order probable
responses so:

a) It should firmly be tied on the way of Ahli Sunnat, for it has represented
actual Islamic truth so far.

b) It should be develop a new approach of understanding toward Islamic
truth bearing in mind that Islam together with all of its orders, institutions
and
prohibitions is the absolute truth and nobody can change its structure,
purposes and meaning.

c) What is apparent is the fact that Muslims have failed in the social sphere
for they have not realized the order to seek knowledge and to upgrade their
skills so that they are relevant to the requirements of their age. Thus, the
target of this renovation is Muslims, not Islam itself.

d) Islam should be, of course, cleansed from corrupted and deviant
accretions (bid'at), but the criteria in determining what is accretion is the
way
of Ahli Sunnat, not arbitrary comments of pedant people.

e) For Islam as a way of life does not mean that Muslims are committed to
use the technologies available to inhabitants of Makkah and Madinah in the
time of the prophet, all of the material aspects of the Muslim community
should be up graded.

f) A holistic thinking system should be developed in response to new world
conditions. It reminds Islamic scholars to establish the principles and the
outlines of the science of jurispundance (fiqih) or to build up dialectic
theology (kelam) in response to emerging conditions of their age. Now that
we Muslims should develop a system which will settle all of the
requirements, whether social, economical, individual or even military, of our
age. It should try to find proper solutions in line with Islam to such issues
as
educational system, economics, interest, zakat, consumption and
production, capital and labor, employer and laborer, equity income
distribution, radio and television broadcasting, press, university, bad
addictions encompassing society (drugs, drinking, gamble, etc.), arts, army
and politics, industrialization, agriculture, and etc. They should be
rearranged
within the framework of this new perspective of understanding toward
Islamic truth, that is, the new world view of Muslims, and it should show
those solutions reached will be practiced in domestic country in particular as
well in the world in general.

g) The new approach of understanding should investigate and determine
exactly what the main matter at the back of the decline of Muslims was, how
and where it began, and in what conclusions resulted. It should focus on this
point paying maximum attention, for it has shaped our contemporary
situation and will continue to shape it. The heart of the question is just
here.

h) One of the main purposes of the understanding is to establish an Islamic
state, in which Muslims will lead, in the fullest meaning of the term, an
Islamic life. It should point out which ways can be used to establish such a
state, and determine which form and policies it will have, in order to prevent
the state, once established, from being turn asunder by quarrels among the
leadership as in Afganistan. Additionally it should decide as to whether
armed struggle or political combat or both of them altogether must be used.
In the face of new global conditions, both of the ways are dispensable for an
attempt to establish rapidly an Islamic state, but the process of the struggle
to establish the state should be upon one of them, namely armed struggle, in
order to defend Muslims in any case of political trap as in Algeria.

i) It should contain a comprehensive historical account of Muslims with
themselves as well as with the West. It should consider on what the west is
and what distinguishes between the west and the east. In this context, it is
significant to distinguish between modernization and the west, for the former
tends to positive and desirable while the latter is prejudicial to Muslims.
However, Muslims must not ignore that the west is broad cultural tradition,
and a repertoire of concepts and principles, and that it can be utilized for
the
sake of developing thinking structure of Muslims.

We will deal with the points mentioned above one by one in order to
indicate the characteristics of a resurgence movement, and we will show that
there is a salvation hope for Muslims, that is, Buyuk Dogu-IBDA (The
Great Orient-the Genesis)



What is Buyuk Dogu (The Great Orient)-IBDA (Genesis)?

Reflecting on the points ordered previously, we have concluded that there is
a unique salvation hope for Muslims, that is, Buyuk Dogu-IBDA, which is
the name of a "system of thought".

Buyuk Dogu is a system of thought. It has no other objective than to serve
as a means in establishing an Islamic state in accordance with Islamic truth
upon which it is based. It stems from Islamic truth to which all Islamic
revivalist movements should devote their resources to reinforce it, not to
change.

N. F. Kisakurek wrote:

Buyuk Dogu is the key system for the "application of Islam" to the practical
life at the edge of the twenty-first century, It is the adjutant of Islam,
Buyuk
Dogu is neither a modern school (Madhab) nor a new door for ijdihad. It is
only a passage way to Islam under the absolute and unbargaining framework
of Ahl as-Sunnat.*

Buyuk Dogu is described by Necip Fazil Kisakurek as "the batman of
Islamdom... Buyuk Dogu is neither a modern way (madhab) nor a new door
for judicial renovation (ijdihad) in Islam... It's a passage way which makes
way for Islamdom with its whole originality and purify within such an
absolute and unbargained framework that only the statement of "Sunnet ve
Cemaat Ehli" [*The community of Sunnat (the way of the prophet) and
congregation] indicates ; and practicing those originality and purify already
being lost into things and events at the threshold of the twenty first
century."

Buyuk Dogu firstly asks that question: what is wrong with Muslims? Is Islam
a mistake path which leads Muslims to failure and unhappiness? Or, do
Muslims perceive and understand Islam in an incorrect way? Regarding of
the fact that we believe that Islam is the absolute truth, that is, of the fact
that
we are Muslims, we can conclude that what goes wrong is related to our
thinking structure or, in other words, to what we comprehend as Islam.
Kisakurek says that "Islam is like sun and we Muslims are the eyes receiving
sunlight. What should be renewed is our eyes, not Islam"

For Buyuk Dogu considers all the principles constituting Islam
unchangeable, it suggests that they should be adapted to contemporary
world conditions in accordance with a new perspective. It suggests that
Muslims should firstly investigate all the history of Islam in general and last

five centuries in particular. The result arrived after the investigation is
that
Muslims were successful when they were tied on Islamic truth and that
Muslims failed when they lost the eagerness and the love acquire wisdom
and knowledge of material and immaterial worlds. The fire of eagerness and
love which are driving powers at the back of progress and success have
gradually decreased in the Muslim individual. This, in turn, led to failure of
the individual, and the failure of the individual resulted failure of the
Islamic
state, namely, the Ottoman Empire. Shortly, the love and the eagerness
upon which all human actions and genesis depend once disappeared,
everything that Muslims had possessed were lost. Then, Muslims should
regain the love and the eagerness to be able to form a new understanding of
Islam. This is prerequisite for resurgence of Islam, according to Buyuk
Dogu.

Second phase of the description of salvation, which is offered by Buyuk
Dogu, is generated from the starting point above: forming a new holistic
thought system (that is, ideology) to solve the problems of Muslims at the
individual as well as societal level after re-gaining the sprit of Islam.
Kisakurek divides human being into two aspects, spiritual and social, and an
ideology in line with Islam should satisfy each aspect. He defines the term of
ideology as "the system determining all the foundations necessary in
constructing the individual and society". As can be seen here, while many
groups and movements discuss whether there is an ideological aspect of
Islam or not, Buyuk Dogu develops an ideology dependent on Islam by
using the fruits of humanity regardless of their sources. No longer do we
discuss the existence of ideology in Islam but the outlines of this ideology.
All human beings have an ideology because, at the theoretical level, the
ideology means the individual's perceptions of the world and the thoughts in
response to these perceptions through language. To every problem humanity
have faced in modern ages so far are to be found solutions fitting Islamic
truth and so, an ideology which is in essence tied to Islam is to be built
gradually within the framework of Buyuk Dogu.

As mentioned above, Buyuk Dogu is not Islam itself, but it's completely
based upon and derived from Islam. In other words, It's the total of
reflections of the religion of Allah in the mind of Necip Fazil Kisakurek and
the model that he formed by making them into molder.

In fact, the term of Muslim points out the person whom Islam, and
consequently Allah, addresses. As long as Muslims do not pay proper
attention to this point, they can not make a clear and essential distinction
between what they understand as Islam and Islam itself. Certainly, the
relationship between subject and object, as in Islam and human, is one of
the most prominent concepts in philosophy.

Here it is the key distinction upon which Buyuk Dogu based its rebuilding of
human understanding.

About this subject Necip Fazil Kisakurek says that:

      Islam is not renovated. What should be renovated is understanding.

      Understanding? It's the reflection of nour (heavenly light) on a
     mirror... One should renovate the mirror... (The Mirror should be
     renovated)

      The sun can not be renovated, but what should be renovated is the
     eye.

      Islam is the name of the eternal new without a beginning and an end.
     To penetrate it increasingly is the renovation itself...

      The endless rationale in the hadith of that "A person whose one day is
     equal his next day is deceived" has brought the secret of the
     renovation and the new.

      So, the question is to mold the new generation of Islam in this sense.

      The newest, unchanged and model generation of Islam are the
     companions (Sahabi) molded by the Prophet himself.

      Although the followers after the companions somewhat extended this
     line of generation, the cause has weakened in societal level after them,
     and it has been confined to sorrowful groupings circumscribed by
     some great individual appearances. In this occurrence what was
     apparent was divine wisdom as a result of being simply on the outside
     by using rough reason, and lack of love of which preservation is the
     most difficult.

      Following eras of Umayyads and Abbasids, The flag of Islamic state
     passed in Turks. Where as their real lifetime of the state was some six
     hundred years, they contained such a generation in two centuries
     only, and then during 300 years, they entered in a way in which they
     deprived terribly of supreme understanding and love. After all, for a
     hundred years, with the same opposite perception of the immatural
     bigot and the rough devount, they (who obtained the mechanism of
     the state) have opposed to Islam with their all endeavor.

      From then on, those who have been introduced to generations as
     hero have been practical and mental performers of loathing Islam.

      Collusive mooded people, who could not entirely escape from the
     need of religion, have undertaken reformations every sphere, when
     the generations who could embrace Islam with its whole purity and
     originality without sacrificing any element of it were began to
     obliterate and consequently they have tried to open a way to an Islam
     which were desired to be instead of Islam itself.

      The reformer is more dangerous than those opposing to Islam
     directly, since they have tried to tie Islam to this or that locomotive of

     opinions and ways, to attach it to their personal self and perception
     rather than regarding Islamic truth, and to attempt supporting a
     building which is perceived as sandy in their opinions; and the
     generation who will prevent Islam by means of renovation of the eye
     and heart, will recognize three enemies before themselves in the
     society: immature bigot without love, insensitive unbeliever, and
     unfortunate reformist, that is, the one who solidifies the spirit in his
     blind self, the one who denies it totally, and the one who attempts to
     make collusion between the both.

      Islam was distorted in Turkey that held its sword for five centuries,
     and then it has been disordered in the world. It is a divine warning
     regarding the fact that it will attain a state of accuracy everywhere
     whenever it is improved in Turkey.

      The generation who will renovate the truth of Islam, is bound to
     appear as a last and pure, a universal and entire reaction in Turkey
     where those material and spiritual disasters have been lived.

      After such a decline period, only the era of maturity can appear.

As seen above, Necip Fazil Kisakurek has drawn the very general outlines
of the description of salvation, which will be put in practice in Turkey
firstly,
then in the Muslim world, and then all over the world.

Considering the facts ordered from the beginning of this paper, we can
describe the movement of Buyuk Dogu-IBDA as an ideology of which
Necip Fazil Kisakurek and Salih Mirzabeyoglu have formed in
complementary rearranging religious principles regarding their prominence in
response to contemporary world conditions. At the same time, it is called as
"the instrument system" by which the "absolute idea" (Islam) will be brought
into application. Islam as an "absolute idea" takes new shapes continuously
regarding the perception of every Muslim. It is the very natural process that
every human being has the right of making choice freely in during his life,
whether good or bad, and understands divine truths as much as his capacity.
What he understands must at least conform to basic principles of Islam such
as oneness of Allah, the necessity real divine prophethood. This is also the
reason of why some people do not believe in the truth of Islam even though
they know all about it (e.g. orientalist) while some others endanger even
their lives for the sake of achievement of it.

Our assertion is that only BD-IBDA can bring Muslims closer to success
and salvation. In our opinion, the very truth is Islam, and we should choose
a way to arrive at it. In other words, what we have seen as the description
of salvation is BD-IBDA since it has been the most comprehensive, the
most coherent, and the most systematic attempt to resolve the Muslim plight
thus far.

Before checking whether those characteristic listed to describe "how should
a description of salvation be "are suitable to BD-IBDA, we will demonstrate
some definitions made by BD-IBDA.

Firstly, ideology is “the system of thoughts believed and committed to
between the individual and the society... the system of thoughts showing all
principles essential in forming the individual and the society.” (NFB 94).
“Technique is application of theoretical knowledge, considering that theory
is the whole of regular knowledge gathered on a subject” (Necip Fazil'la
Basbasa, 96). “Industry means "crafts", and all of the instruments providing
work and production, which transform raw materials to manufactured goods
for a practical benefit in order to ensure objects required for human” (Necip
Fazil'la Basbasa, 97).

“Those who form a holistic system as well as those who tell only a sentence
like that "we will do from the source", indeed, are based on an idea
pertaining to practice in terms of what should be practiced (i.e. the absolute
idea), that is, thought of practice. It is impossible to practice without
having
the thought of practice” (Ideolocya ve Ihtilâl, 44).

“Considering the definition mentioned above, the issues indicating elements
within a social system are its sub-systems, and if they do not move
conforming the clues from "the whole", these sub-systems do not lead to the
right consistency and composition of a social system when they are brought
together... It is in mind, but not visionary. It is "the model" which will be
"realized", and by which what are being realized will be controlled, regarding
its relation to the practice.

Determining the way of transformation:

Those who are members of a thought system which are sought to dominate
the overall life aspire to capturing the power consequently. Then the
question of that how will the change of power and order be realized is
before us.

To work for the sake of (so-called) change without making clear "which
way" has been chosen to realize the change of order is a state of
unawareness, which indicates ignorance of the issue, and, at the same time,
it shows that such people (who persuade that way) can not answer the
question of "How?". Everyone who sees himself responsible to answer the
question of "how", firstly, must bring up which of the changing ways that he
chooses, which we divide into three in general, explain why he prefers that
way than others, and demonstrate coherently his toughts and activities in this
orientation to both himself and the truth without contradicting.

The ways of change is shortly that

a) Military coup. Armed forces take over the government by coup d'etat
realizes the transformation of order in the direction of the system believed
in.

b) Coming to power by legal ways, and then capturing exactly the power.

c) Public revolution.

One must pay attention that the reason of uncertainty in the issue of changing
order is because of the fact that it is dealt with in sideline among others.
Yet
every issue is argued through its on conditions, its method, its rule and
means” (Ideolocya ve Ihtilâl, 34-35).

Salih Mirzabeyoglu continues saying that Muslims can capture the power
only through public revolution.

“The state of head sublimity is a last and superior invention, which gathers
well characteristics of every government form so far, and, at the same time,
it is tied to the prescription of shuora (consultation) of Islam. The class
upon
which Islamic revolution will be based is the class of real and superior
scholars, not such classes as proleteria, peasant. Now we are to enter the
age of idea, and requirements of this age is quite different from previous
ones. Likewise, the Islamic revolution is not confined to one class or
another, rather it will be achieved by a class, the class of real and superior
scholars, which is available in every class.”

Necip Fazil Kisakurek divides revolution into five categories:

“a) The most heavenly revolutions, which are the actions of "Rasuls"
(prophet) b) The heavenly revolutions, which are the acts of big heroes, who
are followers of the path of prophets c) Land based revolutions which are
expanded actions of the people who have a system of thought d) Wretched
revolutions and e) The most wretched revolutions that are the attempts in
which guns and other tools are used to conflict with people in a manner of
bandit ”.

“The Council of the Sublime

In the ideal of Buyuk Dogu, There is a council of the sublimes for the sake
of social will instead of parliaments well-known all ever the world.

The Council of the Sublimes is constituted by activist distinguished people,
who have works, inventions, opinions, compositions and causes in every
sphere, which charts searching efforts and comprehension ordeals of human
intelligence, such as religion, thought, art, science, politics, trade,
positive
science, army, administration, business etc.

The member of the Council of sublimes should be at most sixty and at least
forty years old, and should have both mental and material health. His private
life and all activities are under permanent control of the Council.

As in parliaments, the Council of the sublimes is the reference of will power
and decision making regarding the community. Every measure put into force
by the council is the law.

An assembly of founders form firstly the council of the sublime. Then, the
members of the council remains in the council to his dying day as long as he
does not commit even an unsuitable conduct in terms of the requirements of
the council.

After the "Council" is settled, one of them is elected as the "head-sublime"
by the others.

The Head sublime whom the council elects is the president of the state, and
the name of the state is "the state of the head sublimity"

The Head sublime is elected for five years.

The council replaces those members who retire for different reasons with
new ones.

The number of the members of the Council is just a hundred and one.

Our Model of the state of the head sublimity tripping western domination,
and proposing Islam to new world order, that is, consequently indicating our
"new world order" is present in the system of BD-IBDA as a system of
ideology whose every component part is in its proper place. This seed, after
firming its roots in this soil, is seeking to be a world order with its
ramifications which will spread all over the world. Our constitution entirely
shown so far requires us to put itself into in ways of circles joined each
other, gathering all secondary or tertiary distincts which do not harm "the
principle", and are developed as issues of internal organizations regarding
the characteristics of nations and countries.

The point that the Muslim world must adopt, and arrogate to everybody
gradually is to reject the organization of the UN. In addition to this, in our
case, what should be done is to oppose intensely to participating the
European Community” (Basyucelik Devleti, 222-223).



Who is Necip Fazil?

Necip Fazil Kisakurek has 130 published books on the Islamic thought,
Islamic arts and various issues. He is the pioneer of Islamic thinking in
Turkey and the architect of the notion of "Ideal Islamic Society". The basic
principles of this society are explained in his works. Some of his works are
Ideolocya Orgusu (the Ideology Network), Ihtilal (Revolution), Dunya Bir
Inkilap Bekliyor (The World is Waiting for A Revolution), Cole Inen Nur
(Heavenly Light Descending to the Desert. This book is about the life of our
prophet and His followers), Ulu Hakan Sultan Abdulhamid II (Great
Khan Sultan Abdulhamid II), Iman ve Islam Atlasi (The Atlas of Faith and
Islam).



IBDA (The Genesis)

IBDA is the continuation of Buyuk Dogu. The Architect of Ibda, Salih
Mirzabeyoglu (born in 1950), is a honest follower of Necip Fazil Kisakurek
and the "Commander" (Kumandan) of the IBDA movement. Both Buyuk
Dogu-Ibda are the systems of thought to understand Islam in the best way
and they are very closely linked to each other. While Salih Mirzabeyoglu
was forming a new structure on the context of "thinking" and "action", his
works were based on Buyuk Dogu as the reference point and he evolved
the thesis of Buyuk Dogu theoretically and practically. This ideological
cohesion between Necip Fazil Kisakurek and Salih Mirzabeyoglu resembles
the intellectual connection between Socrates and Plato. The works of Plato
are the products of his cooperation with Socrates.

One of the main topics in the Buyuk Dogu-Ibda system, is the concept of
"the understanding towards Islam" (Islama Muhatap Anlayis). "Islama
Muhatap Anlayis" refers to a whole understanding with parallel to
completeness of Islam; ideological coherence; dialectical sovereignty;
esthetical profundity; and political will.

Reinforcing Islam in the esthetical, dialectical, ideological and political
spheres is the primary aim of Buyuk Dogu-Ibda. IBDA calls attention to
Muslims their missions and responsibilities in order to come to power.
Hence, the mission and responsibility of is addressing to the person who
feels the meaning of the revolution.

"The synthesis of Islamist thought" is rising in a worldwide process, in which
the West and the East are settling outstanding accounts, with each other.
This method has the ability to transform the "anti-thesis'" into satisfactory
results of the thesis of IBDA.



The Library of Buyuk Dogu-IBDA

Ideology and Revolution

A high level of strategy of the Islamic struggle is drown up in this book, in
harmony with the general understanding of Buyuk Dogu-IBDA. This book is
the first and only example of the systematization of "understanding" in the
sphere of action whose main target is "the power" that has been oppressed
the Muslims for the years.

- This book is a kind of project that makes clear the short, middle, and long
term activities from the ideological education to immediate operations; from
based on mass movements based on collective consciousness to the
personal actions which are the products of individual minds.

Every person who faced with BUYUK DOGU-IBDA has the responsibility
and obligation of acting in accordance with his belief and "compatible
understanding to Islam". He has to act where it is necessary. His guiding light

is the Hadith of Rasulullah: "One Muslim has to correct the evil when he
faced with it. First of all he tries to correct the badness with his hands
(with
action). If impossible, he endeavors to react with his words. If this is also
impossible, he feeds the feelings of hatred in his heart."

Some subjects that are studied in the book:

Our name, our meaning, and our aim; The Situation of Islamic groups and
general outlook of the Islamic Movements; the Action and the Task;
Requirement of Ideological Education; "The System of absolute thought"
and "The System of Means"; Ideology and Revolution; The Revolution and
its forming techniques.



Tilki Gunlugu (The Diary Of Fox)

It contains six volumes.

"Tilki Gunlugu" is the "secret code" of "the cosmos"... It is a kind of
topography of the universe... It shows the scales of the actions of every
person for the sake of Islam... This book is the art of distillation of the
universe under the cycle of language.

It is a unique book whose corresponding has never been written in both
Turkish and world literature so far. The reader faces a perfect harmony of
ideas, real events dreams and their interpretations. It can be said that "Tilki

Gunlugu" is a sort of book on the interpretation of dreams but the
connection line between dreams and "the life" is deeply felt and lived.
Everybody can find a point pertaining to himself and to his life.

- Salih Mirzabeyoglu, the man of thought, who contemplates on the language
and uses it in a perfect manner, is also the man who produce the works of
this superior language. Thousands of words and concepts from the different
kinds of languages are used in an amazing harmony in the volumes of "Tilki
Gunlugu".

In order to understand and explain the ideas, we need a language which
reflects our comprehension of the world. Every civilization has its own
language and every language includes an instinctive, emotional and,
imaginative capacity that responds to the beauty, good and order in the
concrete world of nature. It is used among people whose associations and
emotions have been molded by common belief. By using language, man's
emotional and mental character can be developed from this perspective, it
has a primary role in the construction of a society. At the threshold of 21.
century, people are living in a state of anarchy. All kinds of equilibrium
measures are disordered in the world. "Ideal language" will take the true
bucket from the well of confusion.



Ihtilal (The Revolution)

Kur'an teaches us that Allah created "the man" in a state of "two opposite
poles". On the one hand, "man" struggles for the aim of "the good"
"beautiful" and "true". This side is represented by the "spirit" and "man" has
a
capacity to reach at a level above the angels. On the other hand, man has a
negative side in which human acted with pleasure and enjoyment. He is
unaware of his responsibility in the world. Kur'an called this kind of man as
"belhum adal", that means, "lower than animal".

During his life, human struggles between two-poles. While some of them are
serving to the first pole, the others are the of their lust slaves. As a result
of
this compact, the doors of revolutions are opened to the humankind.

It should be noted that "a revolution" will increase in value according to its
"purpose". If the aim of the revolution is "Allah's path", it will be valuable
and
worthy, estimable revolution which is called "Inkilâp". Revolution is a tool
of "Inkilâp" and it is a pass away for the realization of grand purpose.

Revolution can be divided into five classes.

1- "The most heaven" revolutions which are the actions of "Rasuls"
(prophets).

2- "The heaven revolutions are the acts of big heroes who are followers of
the path of prophets.

3- Land based revolutions which are expanded actions of the people who
have a "system of thought".

4- Wretched Revolutions which are capped.

5- The most wretched Revolutions are the attempts in which guns and other
tools are used to oppose the people in a manner of bandit.



Kokler (The Roots)

Kokler is the collection of wisdom and measures in the sphere of Tasavvuf.
"The pity sayings" and "memories" quoted from Necip Fazil Kisakurek are
the corner stones of spiritual network of BUYUK DOGU-IBDA
movement.

Some of the titles of subjects from the book.

- The lines of method and the meaning

- The language and the meaning.

- The Golden Nails.

- On the land of men close to Allah of holy man.



Kultur Davamiz (Our Grand Purpose of Culture)

"This book is the first serious voice of thought of the wizened generations
coming after the establishment of the Turkish Republic." says Kisakurek in
his critics about the book.

In the book, the clues relevant the ideology are presented, and the
foundations of basic principles are laid.

Some titles from the book:

While looking for our way; "the existence" and "the time"; dialectic and ethic;

spiritualism and qualificationalism, and concerning freedom.



Islâma Muhatap Anlayis (The Understanding Toward Islam)

This book talks about the theoretical perspective called "the sphere of the
theoretical language" and draws up the framework of the subject of "Islâma
Muhatab Anlayis".

Some titles from the book:

Islama Muhatab Anlayis, the system and the theory, the balance between
the opposite poles, on the framework of the dialectic, Appendix: New
researches about Divine Religions under the lights of modern science.



Butun Fikrin Gerekliligi (The Necessity of the Whole Thought)

The necessity of the whole thought is the fundamental principle where the
application of Islam is discussed.

Some titles of the chapters in the book:

About the social system, about the power and the sovereignty, about the
process of the change, the birth of the state and its content.



Dil ve Anlayis (The Language and the Understanding)

"Existence and genesis, time and freedom, individiual and society, aesthetic
and ethic, language and dialectic... It can not be shown that there is an
artist
or a thinker who had not made a hard working on the basic matters of
humankind."

"In Turkey, we could not have seen a honored attempt who contemplates
on his art and understanding by forming the system of his point of wiev.
Except for the vital enlightments of BUYUK DOGU and the chapters that
we have opened."

"Taking up the language in a separate book illuminating the essentials of it
aims to ascertain that this subject can not be separated from the domain of
IBDA."



Ibda Diyalektigi (The Dialectic of Ibda)

This book is the scientific side of elucidation for the problems of "the
individual" and "the society" in accordance with "the truth of the salvation
path." At the same time, it is the unique instrument to collar those who try to

harm Islam, conciously or not.

This book gives young Muslims prerequisite conscious in order to become
"the real Muslim intellectual."

This book also gives the opportunity of research for the connection with the
dialectic of IBDA to every person who could not have yet met Islamic truth
because of this or that excuse and he has been waiting desiring for the
salvation path of Islam.

This book declares a kind of formula which contains the basics of forming
the ideal Islamic Society.

>From the book:

“Islam is the system including absolute dilemmas of "man" and "universe". If
it does not be known what are the problems of individual and society, the
social harmony can not be achieved. And if the Muslims do not realize their
weaknesses in the context of proper understanding to Islam, the struggles
would be assimilated in the disorders of the world system. We are trying to
illuminate the crucial errors in the analysis of history and universe.

Some titles from the book:

About our name, BUYUK DOGU and IBDA, the content of IBDA, the
account of the history: Islam and universe-Islam and the time, Islam and the
human, Islam and the measure of the history, Islam and the consciousness of
the history, the time of divine salvation, contemporary age, the reality of
society, the issue of ijtihad, the society and the division of task , the
school
(madhab) of faith and practice, Islam is the way of the heart, the principles
of abstraction (tecrit), the dialectic and the thought, the logic and the
method, the dialogue and the dialectic, the dialectic and the negotiation, the
dialectic, the good manner, the interpretation, the principles of the analysis,

the principles of the purification, the dialectic of the age, our task and the
compulsion, the age of thouht: the age of IBDA, explanatory characteristics
of IBDA, the great strategy of Islam...



Selections From IBDA

      To correct the upside down pyramide... We are obliged to do it, we
     are charged with it.

      To cry out in all squares and streets our state and society system
     expected by all mankind unconciously... We are obliged to do it, we
     are charged with it.

      To teach everybody that whatever the prophet said about science,
     thought, art, technique, i.e. about every human issue, is right and that
     whatever he said is the total all the other numbers should be filled...
     We are obliged to do it, we are charged with it.

      Belief means that one should faith in Allah through the way His
     Messenger M......d has pointed out.

      May the curse of Allah be upon those who refuse the Islamic
     command of jihad, those who try to sabotage the (spirit of) jihad,
     those who want to make Islam an odd thing which will be snack of
     the blasphemy order and those who attempt to present all these
     (treasons) as the tolerant aspect of Islam.

      In the Sublimity State, there can not be any hanger-on sponging on
     the others materially or morally.

      The main principle of the Sublimity State is that the individual should
     be charged with a certain job and use, under the control of the state,
     as accountable to the government or the society.
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