The Eighth Premise
Introduction Do not be wearied by the lengthy introduction that follows, for its conclusion is extremely important. Moreover, it will eliminate despair, which annihilates every moral quality, and will revive hope, the leaven of all happiness. It gives the good news that while the past belongs to others, the future shall be ours. We are happy at this apportionment.
Its subject is this: weighing up the people of the past and those of the future. Indeed, the alphabet is not taught in high schools. Even if the knowledge is essentially the same, the way it is taught differs. Yes, the school of the emotions (mekteb‑i hissiyat) called the past is not the same as the school of ideas (medrese‑i efkâr) called the future.
Firstly, what I mean by the people of the past are the non‑Muslims of the Middle Ages from before the tenth century (AD sixteenth century), and in ancient times. As for the Muslim peoples (millet‑i Islam), for the first three hundred years they were eminent and superior, and in five hundred years reached full development. I call the period from the fifth to the twelfth centuries the past, and the subsequent centuries I call the future.
Now, It Is Well‑Known That it is either the reason or the eye that governs in human beings. Or to put it another way, it is either thought or emotions; or truth or force; or wisdom or imperatives; or either the inclinations of the heart or the leanings of the intellect; or either whims or guidance.
In Consequence, We See That with the people of the past their mostly uncorrupted morals and unmixed emotions predominated and their unenlightened minds caused personalities and conflicts to gain the upperhand. But since the somewhat enlightened minds of the people of the future have conquered their emotions, which are clouded by lust and appetites, and have subjugated them to its command, it is certain that the rights of people generally shall rule. Humanity has become manifest to a degree,
Giving the Glad Tidings That in the cloudless skies of the future Islam, which is supreme humanity, will shine over the lands of Asia like the sun.
Rancour and hatred reigned over the valleys of the past, together with brute force, feelings, and emotion, all of which breed the desire for superiority. Persuasion was sufficient to guide the people of those times. For embellishing and aggrandising what one said to flatter their emotions and touch their feelings, or employing drama or powerful eloquence to familiarise it to their imaginations, took the place of proof. But to compare us now to them means confining us to the corner of those times as though in a military retreat. We want proof; we are not deceived by embroidered words.
The source of the steam of the facts of science, which causes the rain to fall ceaselessly in the plains of the present and on the mountains of the future, is thought, reason, truth, and science (hikmet). One’s assertions, therefore, can be proved only by conclusive arguments, and these give rise to the wish to search for reality and the love of truth, and preferring the general good to one’s own, and the inclination to act humanely. We are the people of the present and are destined for the future. Embellishing what is claimed does not satisfy our minds; we want proof.
Let’s talk a little about the good things and the bad of the past and future, which resemble two kings. For the most part, in the country of the past force, caprice, nature, feelings, and emotions ruled, one of the evils of which was that despotism and domination were present in all matters, if only on the whole. Hostility towards outlooks other than one’s own was preferred to love and partiality for one’s own outlook. While hatred for one person was manifested as love for another. And partisanship and fierce support and partiality intervened, all of which form obstacles to the discovery of truth.
In Short: Since the above tendencies were various, feelings of partisanship incited differences and revolt by pointing the finger at everything, and the truth fled and was hidden.
Another evil of the emotions’ despotism was that it was mostly bigotry or accusing others of error or sophistry that led to the founding of schools of thought and law and ways (mesâlik ve mezâhib). Whereas all three are reprehensible in the view of the Shari‘a, and opposed to Islamic brotherhood and human relations and natural mutual assistance. It reached such a pitch that if a person was to give up his bigotry and false stand, as though affirming the people’s consensus and unanimity he would have to change his school and outlook altogether. Whereas if he was to take truth instead of bigotry, and proof instead of sophistry, and adaptability, conformability, and mutual consultation instead of accusing others of error, the whole world even could not make him change his true school and way, even if it were to unite against him. Similarly to the time of the Prophet (UWBP) and righteous first generations of Islam, doubt and scepticism were of little consequence since truth, proof, reason, and consultation prevailed.
Similarly, we see that thanks to science, at the present time for the most part truth governs in place of force, proof instead of sophistry, reason instead of instinct, guidance instead of caprice, steadfastness in place of bigotry, zeal instead of malice, the propensities of the intellect rather than the desires of the soul, and thought rather than emotion. In the future this will be the case completely, Allah willing, as it was in the first, second, and third centuries of Islam, and was mostly so until the fifth. From the fifth centuries down to the present force overcame right.
It is one of the beneficial works of the rule of ideas that the sun of Islam has been saved from the clouds of misapprehensions and imaginings, and has started to illuminate everywhere. Even those rotting in the bog of irreligion have begun to profit from its light.
Moreover, it is one of the advantages of the consultation of ideas that aims and outlooks are being founded on certain proofs and are being bound to fixed truths and right, which extend to every attainment. In consequence, falsehood will be unable to deceive minds by assuming the garb of truth.
Brother Muslims! With the tongue of disposition the present hails us with good news: in meaning, the verse, Truth has now come and falsehood has withered away has raised its head, and pointing to the future, proclaims in ringing tones: the reality of Islam alone, the manifestation and exemplification in this world of pre‑eternal justice, will rule time and the natural dispositions of men until the onset of doomsday, for it is what is called supreme humanity.
What is called lesser humanity, that is, the virtues of civilisation, is its precursor. Has it not become apparent that with minds being illuminated through meeting with other minds, the misapprehensions and delusions, resembling soil, have lifted from the shoulders of the truths of Islam. This indicates that those truths, which are the stars of the skies of guidance, will be disclosed completely and will shine and shimmer.
Enter the future, if you so wish, in defiance of our enemies and take a look: for those seeking divine unity in the trinity in the field of facts under the supervision and control of science (hikmet) are bound to be defeated and routed if, citing false arguments, they do battle with those girded with sword of proof and equipped with pure divine unity and complete and perfect beliefs and the doctrine of truth, which sound minds accept.
I swear by the wise styles (uslûb) of the Qur’an that what raises up the Christians and their likes and casts them down into the valleys of misguidance is their dismissal of reason, rejection of proof, and blind following of the clergy. While what constantly makes Islam manifest and discloses its truths in relation to the expansion of minds, is it’s being founded on reality, girded with proof, consulting with reason, being seated on the throne of truth, and its conformity with the principles of wisdom that continue in sequence from pre‑eternity to post-eternity. It is seen, is it not, that the beginnings and ends of the Qur’an’s verses enjoin human beings to refer to their consciences and to consult with their reasons. Its verses say: Do they not see?, So look!, Do they not reflect?, Do they not recall?, Think!, They do not understand!, They reason, They do not think, They know, and So ponder over it, O people of insight!
I too say: So ponder over it, O you with understanding!
Conclusion
So ponder over it, O you with understanding! Penetrate to the meaning from the words’ literal exterior! Reality awaits you. But don’t offend it when you see it. It is most right and necessary.