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 the 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 offenses from the Western world. We are presenting a way out to Muslims as well as people all over the world. The name of it is BD-IBDA (The Great Orient and The Unique Becoming). We outline some of its important aspects below.
What is Buyuk Dogu (The Great Orient)-IBDA (The Unique Becoming – Genesis)?
There is a unique salvation hope for Muslims, especially for Turkish 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 the 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 (The Great Orient) is the key system for the “application of Islam” to the contemporary world at the threshold of the twenty-first century, It is the adjutant of Islam; Buyuk Dogu is neither a modern school (Madhab) nor a new door for ijtihad. It is only a passageway 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 -reformist way (madhab) nor a new door for judicial renovation (ijtihad) in Islam… It is a passageway which makes way for Islamdom with its whole originality and pureness within such an absolute and unbargained framework that only the statement of “Sunnet ve Cemaat Ehli” [The community of Sunnet (the way of the prophet) and congregation] indicates; and practicing that originality and pureness, which had been lost a long time ago, 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 that leads Muslims to failure and unhappiness? Or, do Muslims perceive and understand Islam in an incorrect way? Regarding 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; the question is not of Islam, but of what we comprehend as Islam. Kisakurek says that “Islam is like the sun and we Muslims are the eyes receiving sunlight. What must be renewed are our eyes, not Islam itself”
For Buyuk Dogu considers all the principles of Islam are unchangeable because these principles are above the time, which means they cover all the times and these principles are able to produce solutions to the problems of the contemporary world. So, what is necessary is not to change these principles, but to change the way to perceive these principles. “Perception? It is the reflection of the Sun in the mirror!” Kýsakürek notes. It suggests that Muslims should firstly look at all the history of Islam in general and the last five centuries in particular. The result arrived after the investigation is that Muslims were successful when they were tied to Islamic truth and that Muslims failed when they lost the eagerness and love to 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 had gradually decreased in the Muslim individual.
This, in turn, led to the failure of the individual, and the failure of the individual resulted in failure of the Islamic state, namely, the Ottoman Empire. Shortly, the love and eagerness upon which all human actions and becoming depend once disappeared, everything that Muslims had possessed were lost. Then, Muslims should regain the love and eagerness to be able to form a new understanding of Islam. This is a prerequisite for the resurgence of Islam, according to Buyuk Dogu.
The second phase of the description of salvation, which is offered by Buyuk Dogu, is generated from the starting point above: Forming a new universal thought system to solve the problems of Muslims at the individual as well as societal level once after regaining the spirit of Islam. Kisakurek divides man into two aspects, spiritual and social, and an ideology in line with Islam should satisfy both aspects. He defines the term of ideology as “a 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 has faced in modern ages so far are to be found proper solutions fitting Islamic truth, and thus an ideology which is in essence tied to Islam has been built gradually with the name of Buyuk Dogu.
As mentioned above, though Buyuk Dogu is not Islam itself, yet it’s completely based upon and derived from Islam. In other words, it is a system of reflections of the religion of Allah, which has been formed by Necip Fazil Kisakurek.
In fact, the word 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 distinction between what they understand as Islam and Islam itself. The relationship between the subject and the object, as in Islam and human, is certainly one of the most prominent concepts in philosophy.
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 “the instrumental system” by which the “absolute idea” (Islam) will be brought into application. Islam as an “absolute idea” takes unceasingly new appearances regarding the perception of every Muslim. It is the very natural process that every human being has the right of choosing freely during his life between good or evil, and understands divine truths as much as his capacity. What he understands must at least conform to the basic principles of Islam such as the oneness of Allah, the necessity of the prophethood, etc. This is also the reason 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.
Who is Necip Fazil?
Necip Fazil Kisakurek has 130 published books on 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 described in his works. Some of his works are Ideolocya Orgusu (the Network of Ideology), Ihtilal (Revolution), Dunya Bir Inkilap Bekliyor (The World Looking Forward 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), Bati Tefekkuru ve Islam Tasavvufu (The Thought of the West and the Tasawwouf of Islam).
IBDA (The Unique Becoming – Genesis)
As for IBDA, it is the continuation of Buyuk Dogu. The Architect of Ibda, Salih Mirzabeyoglu, is an honest follower of Necip Fazil Kisakurek and the “Commander” (Kumandan) of the IBDA movement. Both Buyuk Dogu and Ibda are the systems of thought to understand Islam in the best way, and they are very closely linked and complementary to each other. While Salih Mirzabeyoglu has been forming a new structure on the context of “thinking” and “action”, his works have been based on Buyuk Dogu as the reference point, and he has evolved the thesis of Buyuk Dogu theoretically and practically. This ideological cohesion between 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 universal understanding fitting to the completeness of Islam, and is remarkable of its ideological coherence, methodical overlooking, and aesthetical profundity.
Reinforcing Islam in the aesthetical, methodical, ideological, and political spheres is the primary aim of Buyuk Dogu -Ibda. IBDA requires Muslims to pay proper attention to their missions and responsibilities in order to come to power.
“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.
Source: ibda documentation http://www.ibdadoc.cjb.net (2000-2005)