Recep Dogan

The Caliphate is an important concept for Muslims, especially for those who have been experiencing turmoil, disorder and conflict in their lands, as it presents as a collective body that is to be governed with fairness, assuring safety and justice for all associated with it. Once again it has resurfaced as a hot topic, debated by Muslims and non-Muslims alike. The advent of the 21st century has seen the establishment of many varied initiatives, all in attempt to re-establish the concept of a caliphate, however many of these have been short-lived and have received little support. Gradually, with the declining influence of terrorist organisations, the debate has almost lost its significance. This was until more recently, when the political Islamists of Turkey reignited the discussion through their claims of leader Recep Tayyip Erdogan as the rightful caliph of Muslims, inviting all Muslims to give him their pledge of allegiance. Therefore, it becomes imperative to examine the institution of the caliphate, its relevance to Muslims through identifying the nature of the caliphate and its theological and political values. More importantly, this paper aims to analyse the negative effects of the Justice and Development Party (the AKP) on Muslims, in Turkey and in other parts of the world, as a result of the party’s methods of conveying its extreme views through Islamic concepts and extremist religious interpretations. Political Islamists use primary Islamic sources and religious arguments to justify the declaration of caliphate. While inviting Muslims to the caliphate, they emphasize the notions of “Ummah”, “Islamic State” and “the Shariah.” Under this guise of religious integrity, the declaration of a caliphate by Political Islamists of Turkey resonates with Muslims all over the world, with many scholars, religious institutions and groups responding to this call positively. This paper argues that the new face of Islamic extremism and radicalism in current times is political Islam and its advocates. Their seemingly sly, novel and sustainable approach to garnering support makes it necessary to analyse how they interpret Islamic sources in an extreme way and how such an extreme interpretation is contributing to the radicalization process of Muslims.

Providing easiness for servants is one of the principles of Islamic jurisprudence and Muslim jurists resort to it whenever literal applications of Islamic rulings cause hardships and difficulty. Providing benefits for people and protecting them from harm is one of the higher objectives of Islam, and jurists have tried to actualize this in their ijtihāds through various methods. Balwā al-ām is an Islamic concept which refers to public affliction that is encountered often in society and is therefore difficult to avoid. Muslim jurists take balwā al-ām into consideration when producing legal verdicts to secure benefits and avoid harm. In this essay, balwā al-ām and its relevance to other juristic concepts such as istiḫsān, maslaḫah mursala, sadd al-dharā"ī and istihlāk will be discussed. Additionally, some contemporary issues will be explained using practical examples from the daily life of Muslims to indicate how balwā al-ām can be used to remove difficulty and hardship from Muslims. Keywords: balwā al-ām (public affliction); the notion of easiness in Islamic Law; istiḫsān (juristic preference); maslaḫah mursala (considering public benefit); sadd al-dharā"ī (blocking the means); istihlāk (assimilation or consumption).

The institution of the Caliphate in Islam has an honourable place among Muslims therefore it has been discussed by many scholars throughout Islamic history. Muslim scholars have conducted investigations into the institution of Caliphate to find out whether it is based on religious or political grounds and its significance for Muslim nations while Western scholars deemed it as politic authority hence constituted their views accordingly. When the Caliphate was abolished by the secular Turkish government in 1924, various views have been articulated to understand if a religious institution can be abolished by any state. There are three views among Muslim scholars regarding the Caliphate; the first view: Caliphate is a sacred institution, it is universal and necessary for all Muslims; the second view: it is a political institution and was established according to the needs of Muslims; the third view: there is no such institution in Islam nor is there a need for it. It is imperative to examine Islamic sources to identify the nature of Caliphate, its theological and political values. This essay will investigate the meaning and the objectives of Caliphate in Islamic history and will also analyse the efforts of Modern Muslims to revitalize it.

The usage of excommunication goes back to the early history of Islam for the extreme Kharijite sect declared for the first time all other Muslims who did not agree with them as apostates and killed them brutally in the 7th century. The extreme mentality of the Kharijites has been witnessed in various extreme sects throughout Islamic history. More recently, Justice and Development Party (the AKP), the political Islamists of Turkey, has been using the concept of takfir (excommunication) against its opponents. In this essay, we will examine the concepts of faith (īmān) and disbelief (kufr) and then attempt to analyze the ruling AKP " s usage of excommunication (takfīr) on the basis of primary Islamic sources. The essay will seek the relation between the takfir and extremism as well as its connection with violence and terrorism by examining the ideology of the ruling AKP in Turkey.

Terrorism and Islamic radicalization has become a major concern for every citizen of the world in this day and age. The acts of terror has perpetrated across the borders of nations and caused global unrest, fear and uncertainty. The recent terrorist attacks at Paris brought our attention once again to radical Islam and terrorism. People from different parts of life have become more curious as to whether Islam is the source of these violent attacks or is it the marginal groups who misinterpret it, in spite of the majority of Muslims who oppose them. Terrorism is a crime against humanity and it does not belong to any religion although Islam and terrorism have been used as synonymies by some scholars and media groups. The phrase " Islamic terror " is an insult to Muslims all over the world for they denounce all forms of terrorism and condemn it with a strong language. Indeed, some radical groups utilize this approach to encourage some ignorant youths to join them. It is imperative that we make a stand against all forms of terror by promoting the views of moderate Islamic scholars. In this essay, we examine terror, its definition and Islamic perspective on terror on the basis of primary sources; interpretation of Islam by radical groups and their contradictions; the status of terrorists in Islam; the notion of jihad in Islam and it " s misinterpretation by extreme groups, Islamic radicalization and its analyses. We discuss these issues from the perspective of Fethullah Gulen, prominent contemporary scholar. The essay concludes with a need for moderate Muslim scholars who advocate universal human values, democracy and dialogue amongst different cultures, faiths and ethnic groups to promote world peace. Fethullah Gulen is an Islamic thinker, community leader and social advocate who dedicated his life to dialogue and mutual respect amongst different cultures and religions to promote world peace and universal human values. Due to his great effect on people, he was named as one of Time Magazine " s 100 most influential people in the world in 2013 and was also recognized as a scholar who preaches a message of tolerance in global scale. The Economist described him as " a farm boy on the world stage " .

Islam has been interpreted by individuals since its birth and Political Islam is one of them. Moderate Muslim Scholars have identified some of its interpretations as extreme due to their consequences and negative effects on Muslims and others. Political Islam has a long history and the Justice and Development Party (the AKP) is a new face of it in 21 st Century. The purpose of this paper is to explore the defining political Islam, especially in the characteristics of the Ruling Party (Justice and Development Party) and compare its Islam to Hizmet (service) Movement. Although the AKP has long benefitted from the valuable support of Fethullah Gülen and his followers in the way of democratizing the state and its institutions the two allies have clearly separated from each other since 2013 maybe a little bit earlier. This separation has created a massive impact on Muslims as well as on other people. Due to a great polarization, hatred and enmity between the two groups and its huge effect on society it has become a necessity to analyze the interpretation of Islam by these two groups.

Freedom is the most basic of rights that every human being is born with. Freedom of expression is one of the essential elements of a democratic society. Although in a liberal democratic society freedom of expression is an essential right there are some concerns that if it could cause harms to others when used without any limit. In this regard, all human beings expect respect for their sacred and this seems to be the only way to build a peaceful society. Because, if the sacred of people are humiliated through media, newspapers, cartoons, or any other means this creates enmity and hatred towards certain faiths and in return, the humiliated ones develop anger, violence and terror towards to abusers of their faiths. This article aims to examine whether freedom of expression should be limited when criticizing the sacred, and also seeks to analyze if respecting for the sacred can be a solution towards the process of de-radicalizing religious extremism. Finally, this article emphasizes on the necessity of interfaith dialogue among people from different faiths to promote peace in the world. Keywords: respect for the sacred, freedom of expression, hate speech, de-radicalization, preventing evil means which cause hatred and enmity among people, interfaith dialogue

With the abilities and great capacity human kind has unique position in the universe and they have potential to be better than any other created beings. There is no doubt that what makes them unique and superior is that they can represent the names and attributes of God and through this capacity they are capable to understand God better than any other beings. Through examining the attributes of mankind, one may have an idea about the attributes of God. Although one's attributes are limited and dependent, God is eternal and independent. Nevertheless there is a relationship between God and his servants in terms of representing Him in the human dimension. God can see, hear, know etc. everything and in order to understand these facts, human beings compare their seeing, hearing, knowledge etc. to God and have an idea about the Eternal One based on their limited abilities. The names and attributes which are used to define God are also used for human kind to show them their value and remind them of their responsibilities. God acknowledges human kind as capable by defining them with these names. Human thought gives meaning to the names of God and also discuss whether these names are suitable to name God. When doing this, they benefit from their own experiences.

The purpose of this study is to examine the life and leadership skills of the Prophet Muhammad (pbuh) to
discover conflict resolution forms that may offer solutions to contemporary global problems and challenges faced by the
world’s nations. This essay also aims to contribute to world peace and interfaith dialogues by illustrating the exemplary
character of this persona, which little is known about outside the Islamic sphere. Particular attention is paid to the key
attributes a successful leader must possess and examples from the life of Prophet Muhammad (pbuh) are given. From the
evidence available to us, it is clear that he showed great respect for other faiths, cultures, and ideas; even when he didn’t
agree with particular opinions, he listened with tolerance and care. He served the truth and opposed that which was
untruthful and life-destroying, such as self-destructive habits, addictions, and immorality. It is concluded that one of the
greatest legacies of the Prophet Muhammad (pbuh) is his respect for people of other religions, cultures, and ethnicities
and an appreciation of the dignity of all living beings irrespective of their gender, race, or societal status.

Human beings express their emotions through the language of art; it is therefore both the spirit of progress and one of the most important means of developing emotions. Consequently, those who cannot make use of this means are incomplete in their maturation. Ideas and other products of the imagination can be given tangible form with the magical key of art. By means of art, humanity can exceed the limits of the earth and reach feelings beyond time and space. Beauty in the realm of existence can be recognized through art. Moreover, the great abilities inherent in human nature can be understood and witnessed in works of art. However, from an Islamic point of view, there are some restrictions on certain fields such as sculpture and painting. It is therefore imperative to analyse the notion of art in Islam and its philosophy and then reflect upon the need of the spirit to connect to God through the language of art while meeting some religious obstacles on the way.

The purpose of this study is to closely examine the life and leadership skills of Prophet Muhammad (pbuh) in order to discover conflict resolution strategies adopted by the leading figure of Islam and evaluate those lessons to ascertain possible solutions to the contemporary global problems and challenges across the globe. Understanding is the catalyst for peace. This paper also aims to contribute to world peace and interfaith dialogue albeit its limited capacity in scope through the illustration of the exemplary character of this well-known persona who is not otherwise very well understood in largely the non-Muslim world but also within the Muslim world. Particular attention is paid to the identification of key attributes of a successful leader in the light of Muhammad (pbuh)'s success. A cross-examination of the evidence available to us, it is strongly noteworthy that Muhammad (pbuh) showed great respect for other faiths, cultures and ideas; even when he did not agree on certain matters, he listened and engaged with tolerance and sensitive care. His service of what he ardently believed to be the truth and his style and approach in dealing with would oppose those beliefs provides an acute insight on the character of this leading figure of Islam whose success in overcoming almost impossible barriers and conflicts at many layers of society becomes a strong case-study for modeling conflict resolutions beyond its theoretical frameworks and examine this applied science in the art of leadership and peace building. This paper would then conclude that one of the greatest legacies of Prophet Muhammad (pbuh) is the essential appreciation of the dignity of all living beings irrespective of their gender, race or societal status; with Muhammad's followers from diverse socio-cultural and socio-lingual backgrounds, ethnicities, civilizational development – this essential attribute becomes noteworthy to examine closely the veracity of his appreciation, respect and dignity afforded to all.

The purpose of this study is to examine the meaning of humankind in relation to the rest of creation, while
drawing from a variety of perspectives. There are a myriad of differing theories about the place and purpose of human
beings, however there are two major approaches which are at the forefront of this discussion. The first is that the human
being is merely created in this world, subjugated to the laws of the universe, and is open to development but they are
mortal and limited with a determined life span. The alternative approach is that, as well as being a physical being,
humans are spiritual beings with a unique capacity to connect them with the Divine-Eternal Being – a unique quality
beyond the scope of nature, life, and intellect. The premise of this paper concludes that humanity’s ability to attain an
exalted status over the entirety of creation is not merely a result of their physical capacity, but their metaphysical
faculties has given them the potential to connect with the Divine-Eternal Being.

The purpose of this study is to explore the place of humankind amidst the entire creation according to the Islamic perspective. We have examined the critical areas of knowledge on human beings. Focusing on the empirical, emotional and rational sides of human beings; we have discussed the mechanisms that accentuate a human soul, and the place of human reason in this mechanism. Pointing to the arguments of whether human beings are born in a neutral or laden with meanings, we have been reminded of human's venture of giving meanings to things and beings in the universe. Referring to the vicegerency of human beings on earth, we have indicated how human beings have contributed to the maturation process in the universe with all the talents, blessings and faculties they are given such as speech, rhetoric and intellect.

This book explores the struggle and differences between the current governmental power, the AKP, and the Gülen movement, the leading civic Islamic movement, in Turkey. It discusses the history of relations between the AKP and the Gülen movement and analyzes the reasons that caused tensions and, eventually, a radical rupture between them. In order to help readers to better understand the difference between Political Islam and civil Islam, the project explains the political theology of each group and compares them to each other. The author explains the human rights violations, restrictions on the media and the destruction of democratic institutions in Erdogan’s New Turkey project. This is an ideal monograph for scholars interested in the Middle East, sociology, and political Islam.

Starting in the mid-7th century CE, there have been various radical terrorist groups appearing in the Muslim majority communities that have interpreted the Qur’an and the Prophetic Traditions in very extreme ways in an attempt to justify their violence and mask their evil acts. As the title of the work, Terrorism and Violence in Islamic History from Beginning to Present and Theological Responses to the Arguments of Terrorist Groups suggests, it presents a brief history of violence and terrorism through the course of Islamic history and then provides a comprehensive theological response to the arguments of the extremist groups.

In Chapter One, the author highlights the sanctity of human life and provides abundant evidence from the primary Islamic sources― the Qur’an and the Traditions of Prophet Muhammad, proving that it is strongly prohibited to kill human beings regardless of their ethnic, cultural or religious background. Condemning all evil acts of terrorists who violate God-given inalienable right to life, he asserts that it is not right to attribute terrorists to a certain religion or faith tradition, thus labeling their evil acts as “Islamic” or “Christian” terror.

In Chapter Two, the author sheds light on the extreme sects appearing in Islamic history that have misinterpreted the primary Islamic sources to legitimize their violent extremism and terrorism. In Chapter Three, he provides the theological responses to refute the claims of these extremist terrorist groups, thus proving their sick, violent mentality on the basis of primary Islamic sources. In Chapter Four, he explains in great detail some of the key Islamic notions, such as struggling in the way of God and martyrdom, which have been exploited by the extremist terrorist groups.

In the last chapter, the author discusses the necessity of mutual understanding and respect for the sacred as an alternative method to prevent radicalism and extremism. He argues that showing disrespect for the sacredness of Muslims causes radicalism in the Muslim world, and in turn this radicalism feeds Islamophobia in the West. He further puts forward that the international community should benefit from the ideas of the moderate Muslim scholars in order to combat terrorism effectively, using their compelling arguments to refute the violent arguments of the extremist groups.

The Qur’an, the primary source of knowledge for all Muslims, contains universal principles. This Holy Book has been interpreted numerous times by scholars since its revelation. Despite being a single text, just 300 pages long, the rich content of the Qur’an has afforded multiple types of exegesis, each of them different according to the capacity of the scholar, the conditions of the time, and the mentality behind the approach. Great linguists tried to interpret the Qur’an by following the guidelines of Arabic grammar while Kalam scholars aimed to establish the sound pillars of Islamic theology with their Qur’anic exegeses. Since the revelation of the Qur’an, which took place over a period of twenty-three years, some scholars produced thematic Tafsir books to enable an easy comprehension of the Divine messages by laymen. In order to draw attention to the fact that Islam is not just set of rules or acts to perform, but a holistic religion which combines both the spirit and body, Sufi masters produced many Sufi Tafsir books. In the modern age, scholars have tried to interpret the Qur’an pragmatically and in harmony with modern sciences. In this book, Dogan aims to show the different approaches in Qur’anic exegesis and elaborate each method with examples.

This valuable work on the methodology of exegesis by Dr. Recep Dogan will serve as an important measure for future works in this area. With his expertise in the history and exegesis of the Qur’an, as well as his familiarity and comprehensive understanding of Islamic disciplines, Dr. Dogan has managed to combine both classical and modern acquis. Those who benefit from this study will witness a centuries-old tradition at the same time learning modern developments and formations. Dr. Dogan displays a clear procedure for his readers with his method of explanation on the continuity of Quranic exegesis. He at all times maintains a serious balance and builds a meaningful bridge between the past and the present through the many examples he gives. Presenting a variety of different approaches, Dr. Dogan also offers a broad range of Western approaches in reading the Qur’an. Western institutes that offer and those who receive education in the ‘Introduction to the Qur’an’ or ‘Approaches to the Qur’an’ will especially appreciate this work. It will also serve as reference to those who have an interest in the field or any Muslim who wants to deepen their understanding of their Muslim identity in the light of the Qur’an.

This book deals with the sources of Islamic jurisprudence and their importance in deducing the religious rulings. It covers the concept of ijtihād (independent reasoning), its conditions and application and illustrates why it is a practice for experts rather than laymen. It also explains the differences in the levels of expertise of the mujtahids. In fact, there are seven distinct classifications of mujtahid. The book also covers the communication of God as Lawgiver with regard to the conduct of liable persons. It details the difference in probative value of communication based on the extent to which it binds an individual be it absolutely binding, a recommendation or mere permissibility. The reader will be able to understand the difference between fiqh (law) and Usūl al-Fiqh (methodology of law). Fiqh is the law itself whereas Usūl al-Fiqh is the methodology utilized to extract the law. The relationship between the two disciplines resembles that of the rules of grammar to a language, or of logic to philosophy. Usūl al-Fiqh in this sense provides the standard criteria for the correct deduction of the rulings of fiqh from the sources of Shari’ah (the Qur’an and Sunnah).

God had sent many messengers to different nations in different time
segments throughout history. We do not know all the prophets, but
some of them are mentioned in the Qur’ān. The Prophet Muhammad
(pbuh) is the final Messenger of God, and the Qur’ān is the final
revelation to guide humanity to happiness in both this world and the
next, by offering them the most suitable lifestyle. In this regard, it is
pivotal to know the life of the Prophet Muhammad (pbuh), because it
provides the proper understanding of the Qur’ān. The last revelation
was experienced, practiced, and taught by him, so it is not an
exaggeration to say that God articulated His last message in the
Prophet’s life. Therefore, in order to understand the words of God
better, it is essential to learn the life of the Prophet.
The Prophet is the best role model for humankind and he represented
the best human values in his nature. Discovering the different aspects
of his life is indeed discovering the real value of humankind. This will
also enlighten us as to why God chose humankind to be his vicegerent
on earth. He explained the meaning of this universe and introduced
our Creator with His names and attributes. If we know God in His true
sense, it is because of the Prophet Muhammad. Similarly, if we know
how to be perfect man and represent the universal values, it is again
through His exemplary life. All of humanity is in great debt to him,
regarding learning the meaning of their life on Earth and achieving the
happiness in both worlds.
In this work, we tried to show his exemplary life, so that people can
follow his way and find solutions for all kinds of their problems. The
books, which cover the biography of the Prophet, usually give
chronological information about his life; however, do not give insight
into the exemplary characteristics. For example, the Prophet as
educator, leader, the commander of an army, father, husband, or ruler
of state is absent from regular Sīrah books. The only book I found that
is different in this regard is the book of M. Fethullah Gulen:
Muhammad: Messenger of God. In this book, I discovered the different
aspects, dimensions, and praiseworthy characteristics of the Prophet
Muhammad (pbuh). Through this, I came to the conclusion that it is
beneficial to combine Sīrah with the philosophy behind it, so have
attempted to do so in this humble work. If the book succeeds, it is
from God Almighty, however, if there is any shortcoming, it is from
me. May God accept this work as a means to achieve the Prophet’s
intercession in Judgment Day. Finally, I’d like to thank to everyone
who helped me in this project.

Marriage is an age-old social institution regulated by rulings that have been established according to society, culture and religion. Islam promotes marriage between a man and a woman as a lawful way for them to reproduce and satisfy their sexual desires. In Islam, men and women are equal and marriage affords a way for them to complete each other. Islam does not accept a celibate lifestyle as a way of being more pious, as this goes against the human nature ordained by God. Through marriage, men and women become a source of comfort, rest and happiness for each other.
This book explains from a classical viewpoint the rulings on marriage, divorce, custody and other important topics regarding Islamic family law. It explains how the early scholars developed their juristic opinions regarding family law according to the needs of the Muslims of their time.This book is divided into 14 chapters, which explain various aspects of family law. The first chapter introduces family law and explains the goal of the book, marriage in its historical context, how Islamic law was established and how Muslim jurists develop their juristic opinions. The book gives information on key concepts such as the nikāḫ (marriage contract), the basic principles of marriage, the rules of engagement and the etiquette of the marital sexual relationship.
In Islam there is specific legislation regarding who is lawful to marry and what type of marriage contracts are permitted. These topics are explained in two chapters, which include those who are unlawful to marry and forbidden marriage contracts. Another important topic that is dealt with is guardians, agency, and equality in marriage. After this, mahr (dowry) and its rulings are explained in detail from the classical viewpoint. The following chapters deal with the topics of the marriage of non-Muslims and their status in Islamic law; breastfeeding (raḏā) and its rulings; adoption in Islam and its relevance to contemporary Muslims; divorce, its mechanism and related rulings; custody, maintenance and alimony. These are all explained from the viewpoint of classical Islamic law. The final chapter discusses contemporary issues relevant to today’s Muslims and offers some analysis and criticism as well as solutions.

The religion of Islam aims to bring happiness to the lives of human beings in this world and the afterlife by providing them with the most suitable lifestyle for the human condition. Allah revealed Islam through Prophet Muhammad (pbuh) giving Muslims two main sources from which to learn their duties and worship: the Quran and Sunnah (the behavior and words of Prophet Muhammad (pbuh). In order to worship in the most authentic way, a Muslim must know both the Quran and Sunnah. This book focuses on worship and its relevant topics. To be able to perform sound and healthy worship, a Muslim needs to have an accurate knowledge of the religion. This book explains the evidence for the rulings from the Quran, Sunnah and other sources.

In Islamic juristic philosophy, all rulings can be classified as ‘aẕīmah (strict law) or rukhsah (concessionary law). The doctrine of necessity (ḏarūriyyāt) is a sub-category of rukhsah (concessionary law). While ‘aẕīmah is the law in its normal state, rukhsah embodies the exceptions with which the Lawgiver brings ease in difficult circumstances. The Arabic word ḏarūrah (sing. for ḏarūriyyāt) is derived from the root word “ḏarar” which means damage, injury, harm or hardship that cannot be avoided. Ḏarūrah literally means great necessity, inescapable difficulty and hardship. The literal meanings of ḏarūrah include the dire need of something, a state in which one is being forced to do something as well as the intensity of injury or harm. The doctrine of necessity allows Muslims under compulsion of necessity to do things that would otherwise be prohibited, with an objective to obtain greater communal gain and protect individuals from harm as well.
Although certain exemptions of the necessity doctrine (ḏarūriyyāt) violates common law, it is justified with the notion of averting greater evil that would result in societal gain. Accordingly, some acts that would otherwise be a violation of common law are rendered as lawful by the necessity of choosing the lesser of two evils. The necessity doctrine represents a concession to human weakness in cases of extreme pressure, where the person benefits from the concession in order to avoid higher probability of causing greater harm if he does not choose the lesser of two evils and thus break the law. 
The doctrine of necessity has been a fertile ground for posing philosophical dilemmas. Academic writers often fail to differentiate between whether or not they are referring to this necessity issue as a justification or an excuse. Some have approached the necessity as a justification for a wrongful act involving a choice between two evils while others have referred this as a “utilitarian” doctrine of necessity that aims to identify conduct that will result in a greater good for the majority. If necessity is seen as an excuse, then the focus shifts from a balancing act between “two evils” to the plight of the actor. The solution to this difficult area of law may open a door for some people to justify their wrong doings. In the first chapter of the book, therefore, we attempted to explain how the doctrine of necessity has been implemented in law by various countries throughout history as it differs greatly in color and content according to circumstances and time in which it is used.
In the second chapter, we tried to give insightful information about the foundation of necessity doctrine in the Qur’an and Sunnah, its development by Muslim jurists and its formulation through legal maxims. The basic understanding of the legal cases stated in the Qur’an and Sunnah literature led Muslim jurists to the formation of a comprehensive and systematic doctrine of necessity. They formulated its definition, principles, implementations and conditions. They reached a conclusion that when a person faces an extraordinary circumstance that could potentially cause harm to his body, mind, lineage, property or religion, the doctrine of necessity is implemented. The Lawgiver has granted easiness and exemptions from the general rulings to make the religion applicable for all Muslims. However, the doctrine of necessity can indeed be misused as the politically oriented lawmakers can manipulate certain concessions to serve the interests of those holding the power.
Justice and Development Party (AKP), the ruling political Islamists of Turkey, has been using the doctrine of necessity to legitimize human rights violations. Although the political Islamists of Turkey had fought for forty years against the oppressive secularist regime and their injustices against practicing Muslims, their names have now been mentioned with corruption, bribery, patronage and practices that directly contradict with their previous statements. They have conquered the state under the shadow of massive corruption, theft, injustice, favoritism, and degeneration. They justify their actions by arguing that in order to transform the secularist system in Turkey into an Islamic regime, there is a great necessity to create their own capitalist groups and media circles. Erdogan, the founder of the AKP and the leader of the ruling political Islamists, demands unconditional obedience and full control of the state. He has destroyed all democratic achievements after attaining monopoly in political power. The Erdogan government has shut down all opposing media, professional associations, unions, schools, and universities and put thousands of people in prisons based on a manipulation of the necessity doctrine. Now, the authoritarian AKP regime and political Islamists are in complete control of politics, the economy, and the media in Turkey.
According to the political Islamists, minority groups can be sacrificed for the benefit of the majority. Their properties can be usurped and their lives can be terminated. They assert that all opposing ideas or opponent groups should be destroyed in the way of protecting the state and the ruler (or rather “the caliph” as mostly used in their religious jargon). With this radical ideology, forced disappearances, killing and usurping opponents’ property has now become quite a common act; along with the torture and severe human rights abuses against the members of the Gülen Movement, the AKP regime has killed many Kurds in the southeastern Turkey and usurped the properties of thousands of its citizens. In moderate Islamic understanding, the state and the ruler are in the service of the citizens, not the other way around. However, for the political Islamists, all people are in the service of the state and the ruler; therefore, the sacredness and protection of the state by the Islamists has priority over the rights of its citizens. With this approach, whenever two rights contradict each other, the “sublime” right of the state is preferred over the rights of citizens, and the rights of “commoners” are simply abandoned. For political Islamists, the state and the ruler (the caliph) are considered so sacred that they need to be protected against all opponents to the extent that the freedom of those who oppose can be restricted, their properties can be usurped and their businesses, educational and other institutions can be closed down. In order to protect the state against internal and external “infidels” the caliph can resort to unlawful means because the necessity doctrine makes the forbidden things permissible. Many political Islamists have loudly expressed the following idea to the effect that “so far, the others (referring to the ultra-secularist Kemalists holding the state apparatus) have been amassing unlawful gains; now it is time for the Muslims (political Islamists and their supporters) to do so.” At this point, we wanted to demonstrate how the political Islamists abuse Islamic concepts to legitimize their antidemocratic, oppressive practices. The book thus tried to analyze the concept of necessity and its exploitation by the political Islamists, particularly in the third and fourth chapters.
In the fifth chapter, the final chapter of the book, we tried to reach conclusions about the overall extent of exploitation of the doctrine of necessity by the political Islamists in Turkey. In the political context, hardships are interpreted as obstacles on the way of the political Islamists towards holding absolute power in the state. Therefore, they use this “necessity” concept as a means to preserve their political power against all potential threats after taking full control of the state. For political Islamists, all essential rights can be sacrificed for this “cause” of holding onto power. Indeed, the political Islamists make use of the doctrine of necessity to meet their own political needs. In the way of protecting the state and the caliph, they fight against all opposing ideas and groups. As a result of their extreme ideology, Turkey is no longer the country of law; President Erdogan has been abusing all institutions of the state apparatus, including the police force, the military, the judiciary system, and the prisons to keep the entire society under absolute control. The education system, the media, and religious institutions have been supporting Erdogan to radically transform the Turkish society. In conclusion, the necessity doctrine at the hands of political Islamists of Turkey has been exploited to reach two main goals: first, the necessity doctrine has been used by the AKP government to destroy all opponents and suppress dissidents and second, it has been abused in order to give Recep Tayyip Erdogan the title of caliphate, a holy status which empowers the caliph with extraordinary political and religious power that is not limited, not restricted and not questioned. The doctrine of necessity is no longer a purely religious concept. It has become a handy political tool which has been used by political Islamists of Turkey to remove all obstacles that stand on the way of obtaining and maintaining absolute power.