'The Turkish and Pan-Turkish Ideal by Tekin Alp' [‎10r] (24/58)

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The clerical party is a dangerous foe, for it has at its disposal an
organization and newspapers whose influence must not be underrated.
The Surat-i-Mustakim and the Sebil-ul-Reshad are widely-read reviews,
which offer a steady and determined opposition to the Turkish move
ment. The last named is an especially powerful enemy because it is
the organ of the “ Mellami ” sect, which is one of the largest Moham
medan brotherhoods, with an organization somewhat similar to that of
the Freemasons.
The Nationalists fought against the “ Islam]i ”, but wisely took care
to avoid any appearance of anti-clerical views.
According to them, the Koran’s declaration that only Mohammedans
would be recognized was directed exclusively against the very frequent
dissensions of the clans and parties in the various Arab races. Although
they (the Turkish Nationalists) proclaim themselves the most zealous
followers of Mohammed, they do not nevertheless conceal the fact that
their interpretation of Islam is not the same as that of the Arabs. They
maintain that the Turks cannot interpret the Koran in the same manner
as the Arabs, for instance, and they support their assertion with the
well-known principle of the Koran, “ Wa’mur bil’-urf ” (. . . live each
according to his customs). According to this, the national customs, or
national spirit, should be the moral judge of right and wrong.
As the national life of the Turks is not only identical with, but even
extremely dissimilar from that of the Arabs, it follows that the same
interpretation of the religion of Islam cannot be accepted by both nations.
It is quite clear that profound differences naturally exist between the
social life of the Semitic Arabs and that of the Mongolian Turks.
The Nationalist theologians are most anxious to insist on the great
difference existing between the philosophies of the different sects and
brotherhoods, which were founded, some by the Arabs and some by the
Turks. While the Arab sects carry humble submission to the extent of
physical self-denial, indeed almost to asceticism, the Turkish sects are
chiefly characterized by a contemplative piety. The “ Mevlevi ” and
“ Mellami ”, the two largest Dervish sects in Turkey, have nothing of
asceticism in their point of view, and in this they present a contrast to
the Arab sects and brotherhoods. Their philosophy, on the contrary, is
not far removed from Epicureanism.
The Turks’ idea of God is also different from that of the Arabs.
The latter think of God in the same way as their ancestors the J ews ;
He is a God of Vengeance, and worshipped because He is feared.
“Makhafat Allah”, or God of Vengeance, 1 is He whom the Arabs
worship.
The God of the Turks is the God of Love, “ Muhabbet Allah ” ; He
is worshipped because He is loved.
This difference in the idea of God is probably based on race differ*
ences.
1 Actually, the fear of God.
c
T.