Roud 10519757
When about 5% of Muslims are the "extremists" (those that follow true Islam), and about 60% at least support the ideology, then we aren't really talking about a "few" Muslims are we?
So where do 75,000,000 terrorists and/or extremists getting ready to kill, live.
Are you intentionally trying to be dumb? Read it again.
I said a small percentage (around 5%) are the ones who are carrying out the violence and majority of the rest, agree with it or encourage it. For example, do majority of Muslims support capital punishment for those who insult Islam or Mohammad, or convert to another religion? Fuck yeah.
Actually, no. The majority of Muslims do not support capital punishment for those who insult Islam or Mohammad, or convert to another religion.
They support Shariah law, do they not? And Shariah law says capital punishment for those that insult Mohammad.
Use your bean. If they supported full Sharia law, their countries would function under full Sharia law. Take Turkey, for example, it is 90% Muslim, yet it absolutely does not function under Sharia law: I know, I lived there for 2 years. The vast majority of people there do not want a country that is ruled by Sharia law. Some countries in the ME have some form of Sharia law, but only Saudi is full Sharia. However, of the 1.6 billion Muslims on Earth, only a small minority hail from the MD. Again, logically, if most of the 1.6 billion Muslims on the planet wanted Sharia law to dominate, then most Muslim countries would have it, but they don't.
Turkey doesn't follow Shariah because Kamal Attaturk basically outlawed Islam from all affairs of govt. He put in place a law that allowed the military to take over, should Islamists gain power (kind of like what just happened in Egypt). He even changed the official alohabet to Latin letter.
I wonder what is was about Islam that the Turks, Muslims themselves that caused them to virtually ban the religion from having any influence on govt. . Perhaps first hand experience of its effects?
Mustafa Kemal Atatürk (pronounced
[mustäˈfä ceˈmäl äˈtäˌtyɾc]; 19 May 1881 (
conventional) – 10 November 1938) was a
Turkish army officer, reformist
statesman, and the first
President of Turkey. He is credited with being the
founder of the
Republic of Turkey. His surname, Atatürk (meaning "Father of the Turks"), was granted to him
in 1934 and forbidden to any other person by the Turkish parliament.
[1]
Atatürk was a military officer during
World War I.
[2] Following the defeat of the
Ottoman Empire in World War I, he led the
Turkish National Movement in the
Turkish War of Independence. Having established
a provisional government in
Ankara, he defeated the forces sent by the
Allies. His military campaigns led to victory in the Turkish War of Independence. Atatürk then embarked upon a program of political, economic, and cultural reforms, seeking to transform the former Ottoman Empire into a modern and
secular nation-state. Under his leadership, thousands of new schools were built, primary education was made free and compulsory, and women were given equal civil and political rights, while the burden of taxation on peasants was reduced.
[3] His government also carried out an extensive policy of
Turkification.
[4][5][6][7] The principles of
Atatürk's reforms, upon which modern Turkey was established, are referred to as
Kermalism.
independence and the Caliphate, 1924–1925
Abolition of the
Caliphate was an important dimension in Mustafa Kemal's drive to reform the political system and to promote the national sovereignty. By the consensus of the Muslim majority in early centuries, the caliphate was the core political concept of
Sunni Islam.
[74] Abolishing the
sultanate was easier because the survival of the Caliphate at the time satisfied the partisans of the sultanate. This produced a split system with the new republic on one side and an Islamic form of government with the Caliph on the other side, and Mustafa Kemal and İnönü worried that "it nourished the expectations that the sovereign would return under the guise of Caliph."
[75] Caliph
Abdülmecid II was elected after the abolition of the sultanate (1922).
The caliph had his own personal treasury and also had a personal service that included military personnel; Mustafa Kemal said that there was no "religious" or "political" justification for this. He believed that Caliph Abdülmecid II was following in the steps of the sultans in domestic and foreign affairs: accepting of and responding to foreign representatives and reserve officers, and participating in official ceremonies and celebrations.
[76] He wanted to integrate the powers of the caliphate into the powers of the GNA. His initial activities began on 1 January 1924, when
[76] İnönü, Çakmak and Özalp consented to the abolition of the caliphate. The caliph made a statement to the effect that he would not interfere with political affairs.
[77] On 1 March 1924, at the Assembly, Mustafa Kemal said
“ The religion of Islam will be elevated if it will cease to be a political instrument, as had been the case in the past.
[78] ”
On 3 March 1924, the caliphate was
officially abolished and its powers within Turkey were transferred to the GNA. Other Muslim nations debated the validity of Turkey's unilateral abolition of the caliphate as they decided whether they should confirm the Turkish action or appoint a new caliph.
[77] A "Caliphate Conference" was held in Cairo in May 1926 and a resolution was passed declaring the caliphate "a necessity in Islam", but failed to implement this decision.
[77]
Two other Islamic conferences were held in Mecca (1926) and Jerusalem (1931), but failed to reach a consensus.
[77] Turkey did not accept the re-establishment of the caliphate and perceived it as an attack to its basic existence; while Mustafa Kemal and the reformists continued their own way.
[79]
On 8 April 1924,
sharia courts were abolished with the law "Mehakim-i Şer'iyenin İlgasına ve Mehakim Teşkilatına Ait Ahkamı Muaddil Kanun".
[67][80]
The removal of the caliphate was followed by an extensive effort to establish the separation of governmental and religious affairs. Education was the cornerstone in this effort. In 1923, there were three main educational groups of institutions. The most common institutions were
medreses based on Arabic, the Qur'an and memorization. The second type of institution was idadî and sultanî, the reformist schools of the
Tanzimat era. The last group included colleges and minority schools in foreign languages that used the latest teaching models in educating pupils. The old medrese education was modernized.
[81] Mustafa Kemal changed the classical Islamic education for a vigorously promoted reconstruction of educational institutions.
[81]Mustafa Kemal linked educational reform to the liberation of the nation from
dogma, which he believed was more important than the Turkish War of Independence.
“ Today, our most important and most productive task is the national education [unification and modernization] affairs. We have to be successful in national education affairs and we shall be. The liberation of a nation is only achieved through this way."
[82] ”
In the summer of 1924, Mustafa Kemal invited American educational reformer
John Dewey to Ankara to advise him on how to reform Turkish education.
[81] His
public education reforms aimed to prepare citizens for roles in public life through increasing the public literacy. He wanted to institute compulsory primary education for both girls and boys; since then this effort has been an ongoing task for the republic. He pointed out that one of the main targets of
education in Turkey had to be raising a generation nourished with what he called the "public culture". The state schools established a common curriculum which became known as the "unification of education."
Unification of education was put into force on 3 March 1924 by the Law on Unification of Education (No. 430). With the new law, education became inclusive, organized on a model of the civil community. In this new design, all schools submitted their curriculum to the "
Ministry of National Education", a government agency modelled after other countries' ministries of education. Concurrently, the republic abolished the two ministries and made clergy subordinate to the
department of religious affairs, one of the foundations of
secularism in Turkey. The unification of education under one curriculum ended "clerics or clergy of the Ottoman Empire", but was not the end of religious schools in Turkey; they were moved to higher education until later governments restored them to their former position in secondary after Mustafa Kemal's death.
Atatürk with his
Panama hat just after
the Kastamonu speech in 1925.
Beginning in the fall of 1925, Mustafa Kemal encouraged the Turks to wear modern European attire.
[83] He was determined to force the abandonment of the sartorial traditions of the Middle East and finalize a series of dress reforms, which were originally started by
Mahmud II.
[83] The
fez was established by Sultan
Mahmud II in 1826 as part of the Ottoman Empire's modernization effort. The
Hat Law of 1925 introduced the use of Western-style hats instead of the fez. Mustafa Kemal first made the hat compulsory for civil servants.
[83] The guidelines for the proper dressing of students and state employees were passed during his lifetime; many civil servants adopted the hat willingly. In 1925, Mustafa Kemal wore his "
Panama hat" during a public appearance in
Kastamonu, one of the most conservative towns in Anatolia, to explain that the hat was the headgear of civilized nations. The last part of reform on dress emphasized the need to wear modern Western suits with neckties as well as Fedora and Derby-style hats instead of antiquated religion-based clothing such as the veil and turban in the
Law Relating to Prohibited Garments of 1934.
Even though he personally promoted modern dress for women, Mustafa Kemal never made specific reference to women's clothing in the law, as he believed that women would adapt to the new clothing styles of their own free will. He was frequently photographed on public business with his wife
Lâtife Uşaklıgil, who covered her head in accordance with Islamic tradition. He was also frequently photographed on public business with women wearing modern Western clothes. But it was Atatürk's adopted daughters,
Sabiha Gökçen and
Afet İnan, who provided the real role model for the Turkish women of the future. He wrote: "The religious covering of women will not cause difficulty ... This simple style [of headcovering] is not in conflict with the morals and manners of our society."
[84]
On 30 August 1925, Mustafa Kemal's view on religious insignia used outside places of worship was introduced in his
Kastamonu speech. This speech also had another position. He said:
“ In the face of knowledge, science, and of the whole extent of radiant civilization, I cannot accept the presence in Turkey's civilized community of people primitive enough to seek material and spiritual benefits in the guidance of sheiks. The Turkish republic cannot be a country of sheiks, dervishes, and disciples. The best, the truest order is the order of civilization. To be a man it is enough to carry out the requirements of civilization. The leaders of dervish orders will understand the truth of my words, and will themselves close down their lodges [tekke] and admit that their disciplines have grown up.
[65] ”
On 2 September the government issued a decree closing down all Sufi orders and the
tekkes. Mustafa Kemal ordered their dervish lodges to be converted to museums, such as
Mevlana Museum in Konya. The institutional expression of Sufism became illegal in Turkey; a politically neutral form of Sufism, functioning as social associations, was permitted to exist.[
citation needed]
