The Presidency of Religious Affairs
whose essential duty is to enlighten the public on religion matters, has
until now tried to fulfill this mission to the best of its ability
starting from the day it was established.
Social changes which have been expedited by the developments in
scientific and technological areas have deeply influenced the
traditional understanding of the religion and in turn necessitated new
discussions over many issues, and caused the emergence of new problems
which are in need of urgent solutions.
The open discussion of these problems, which should be solved through
scientific methods, not only hamper reaching sound solutions but also
results in mental confusion and offends the religious sentiments of our
nation.
In order that religious matters do not result in tension, and that the
proposed solutions convince and satisfy our faithful people to the
religion, it is necessary to adopt methods taking into consideration
both traditional experiences and modern developments instead of making
declarations leading to speculations.
Basing opinions on a scientific method while expressing views on
religious matters will not only avoid the use of religious sources as a
means for legalization but also enable us to reach solutions which will
convince the majority of the people and render marginal tendencies
inactive on religious issue.
The accumulation of knowledge and experience in our Faculties of
Theology which examine the nature of religion, the historic experience
of Muslims and modern religious affairs within the framework of academic
disciplines are sufficient to overcome these problems and constitute a
role model for other Islamic countries.
The Presidency of Religious Affairs has found it necessary to benefit
from this accumulation of knowledge by organizing a consultation
meeting. Members of the Higher Counsil of Religious Affairs and
Academicians met for solution to the current religious affairs at a
forum which was held in the Istanbul Tarabya Hotel on 15-18 May 2002.
Four separate commissions were established at this meeting and the
following
subjects were discussed:
1. Traditional and modern approaches in understanding and the
interpretation of religious texts and reflections on society,
2. Religious discussions regarding women’s problems in the modern world,
3. Discussions over pilgrimage, (Hacc)
4. Current discussions on acts of worship (ibadat).
Certain practical solutions were found for certain problems and
important steps were taken for the solution of others. These decisions
which were discussed and accepted by the general council demonstrate
that there is no essential conflict between religious and universal
values and it is possible to solve the problems created by social change
through a sound perspective.
We hope that these decisions will eliminate the mental confusions on
religious matters, and contribute to the continuation of social
compromise and peace.
The following decisions were prepared and accepted by the Board:
1. It can be misleading in methodology to interpret and understand of
religious texts (Koran and Hadiths) by classifying them into categories
as ‘traditionalist’ and ‘modernist’. In addition to the classic methods
developed by Islamic Scholars since the early stages of Islam, modern
methods should also be used in understanding and interpreting religion.
2. Taking into consideration that understanding and interpreting
religious texts is a multidimensional activity, a special project
subject should be carried out and expert meetings should be held where
different points of views are discussed. It would be beneficial if a
second consultation meeting is held after the first.
It is considered appropriate to discuss the following issues after
preparations are made for the presentation of papers and for the
delivering of talks:
a) Understanding and interpretation,
b) Historicity,
c) Language,
d) The problems of classical methods,
e) The difference between accepting and obeying God’s commands and
assignment of cause and its limits
f) The Prophet Mohammed’s situation in religion
g) The relationship between the intellect (aql) and revelation (wahy)
h) The relationship between religion and society
i) The relationship between religion and science
3. In a certain degree albeit subjectivity may be unavoidable in
understanding and interpreting religious texts, the literal guidance of
texts, historic experience of Islamic societies and the understanding of
Ijma (consensus) which forms the main body of this experience can be
viewed as the factors which reduce this subjectivity to a minimal.
4. These issues should be taken into consideration especially during
public discussions and in statements made concerning religious matters:
a) Abiding by the principle of “faithfulness to the text” while
interpreting the Koran and Hadiths.
b) Stating that the proposals and views made to find solutions are
personal comments and that other views can be correct theoretically;
avoiding styles of writing and expressions indicating that any comment
is an absolute reality and allowing for preferences and leaving movable
ground for second person.
c) Avoiding any expressions, which may denote that the basic source of
Islam is only the Koran and the Sunnah is not regarded as a source.
5. Classical religious sources reflect a rich accumulation developed by
Muslims concerning religious texts and issues during a historical
process. These are of great importance since they reflect the scientific
heritage of the period and the points of view of the writers, and they
constitute a section of the historical experience of Islam. In addition,
these classical sources are not sufficient as being merely a
determinative source for the solution of religious problems, but if they
are completely ignored, a direct solution gotten from the Koran and
Hadiths can also have some negative points from the theoretical and
practical standpoints.
6. Incidents and judgments which occur while citing examples from
religious regulations in classical sources and implementing them in
daily life are the result of the scientific and cultural heritage of the
period during which they were mostly composed. It will not be correct to
perceive them as part of basic teaching of Islam and evaluate them by
selecting negative examples and comparing them with data and the
understanding of the present.
7. A change in religious rules (ahkam) from the standpoint of time and
location cannot occur in the clear and sound rules of religious texts
concerning basic creed and moral issues and worship. Generally, changes
can occur in the performance of the details and conditions of worship,
open to ijtihad (original thinking), and in formal legal regulations.
There may be different trends due to the method and the effect of
current developments and implementations in this field.
8. General assessments made through considering some individual examples
can lead to the impression that there are clashes between religion and
contemporary values. A correct comprehension of the Koran and the Sunnah
can be prevented and their basic functions as a spiritual guidance can
be overshadowed.
9. The distinction between the aim and the means (maqasid and wasail) in
religious rules, the proper course, thought in favor of the public, the
methods of ijtihad, criteria concerning the reason why these
stipulations are considered, and historical and literary links may
contribute to discussions held as to what extent and how religious rules
can be altered.
10. It will be very useful to establish a research center within the
Presidency of Religious Affairs which will create a database and
statistics reports in order to determine the religious problems of the
society and which will constitute the basis for new interpretations
meeting contemporary requirements.
11. Problems related to women still exist today, as they have been
throughout the history of mankind. In essence, religions have come up
with important regulations for solving these problems within the
framework of rights and justice. In this respect, Islamic principles
have special importance. However, it was difficult for the patriarchal
communities to adopt these improvements and they sought ways to reserve
them. Even, the anti-female ideology has come under the guise of
religion from time to time.
12. According to the basic sources of Islam (Koran and Sunnah), men and
women are equal; they complete each other. In terms of ontology, as well
as religious responsibility, legal capacity, basic rights and freedoms,
discrimination between men and women according to basic principals is
out of the question. However, besides these basic principals, a social
and cultural environment in which Islam emerged and developed,
particularly the patriarchal family structure has been effective in the
determination of the status of women. This situation is the reason why
different concepts of women have emerged in Islamic communities.
13. In understanding and interpreting the verses of the Koran concerning
women, the process of social-cultural occasions of the verses and
literal meanings, as well as the aims that were taken as a basis should
be taken into consideration. In addition, taking further steps
concerning the social and legal status of women are not against the
spirit of the Koran. In addition, in the light of the Koran’s basic
principles and the Prophet Mohammed’s general attitude and principles
concerning women, it should be regarded that all narrations and
information, as if they were associated with sexual discrimination and
despised woman for being woman and deprived of their basic rights and
freedoms, are either distorted, or untrue. Because of the
above-mentioned accusing of Islam and the Prophet Mohammed is neither
scientific nor ethical.
14. The removal of all the above-mentioned falsities concerning women
depends on a proper education. As a matter of fact, one of the basic
aims of our Republic and the concept of a contemporary level of
civilization is to improve the status of women within the family and
society. Attaining this goal depends on guaranteeing the right to get
education and employment for females; providing them with equal
opportunities; and encouraging them by positive discrimination.
Therefore, perspectives and applications, which limit, restrict or have
the possibility of limiting or restricting girls’ and women’s
opportunities for an education and employment should be scrutinized and
necessary regulations should be implemented to this end.
15. In Islamic culture, depending on their free will marriage is
regulated as an agreement between two parties. There is no special
ceremony performed other than the presence of witnesses. The practice,
which is known as a religious marriage, is the product of historic,
religious and legal conditions peculiar to Turkey. However, in view of
spouses whom they have the right by means of marriage may not be lost,
it is important to recommend that religious marriage must be fulfilled
after official marriage.
16. Although the continuity of the marriage is the basic aim, the
Islamic religion accepts the right to end this marriage when there is
conflict between the two spouses and divorce is to be necessary. Divorce
is permitted, taking into consideration the aims and legal procedures of
the Koran and the Prophet which have been upheld.
17. The issue of Muslim women marrying non-Muslim men will be discussed
in detail in the next consultation meeting.
18. The issue of witnessing, as mentioned in the verse concerning debts
and, the difference resulting from a woman’s passive role in commercial
activities would not include a general arrangement under the conditions
of that period. The other related verses indicated this matter.
Therefore, the difference in the verse regarding debts cannot be
accepted as an intellectual shortcoming of women.
19. In general, the regulation of women’s shares differently in
inheritances have a direct relation because of men’s more financial
responsibility in different areas. On the other hand, this stipulation
can be changed with the consent of both sides by accepting that women
have more needs and that men would have less financial responsibilities.
20. Women being exempt from rituals under special conditions is not
because of their not being clean, but to relieve them of their
psychological and physiological burdens. However women, in these
situations, may read the Koran, and may also enter mosques (masajid).
Although many scholars oppose it, some schlars have stated that women
may walk around the Kaaba (tawaf).
21. Women may attend daily congregational prayers, in addition to feast
prayers, Friday prayer and funerals. The attendance of women and
children at Friday and feast prayers should be encouraged since it was a
practice during the time of the Prophet.
22. The word “kavvamun” which is mentioned in the 34th verse of Surah
Nisaa gives rights and responsibilities to man. There are different
points of views on the literal meaning of the verse in question, since
it cannot be considered the basis for strife in the family which is
widespread today. On the contrary, the practices of the Prophet should
be taken as a role model in determining how to treat women.
23. When the unity of the verses concerned and the Prophet’s Sunnah are
taken into consideration, pilgrimage (Hajj) is a sort of ritual worship
“during certain months” namely Shawwal, Dhu’l Ka’da and Dhul-Hijja and
Arafat is visited on the 9th day of Dhul-Hijja.
24. Those who under obligation to fulfill the pilgrimage can perform
this worship in any year they wish. Unless there is a danger to life and
property, pilgrimage should not be prevented. If the danger to life and
property continues to exist pilgrimage may be delayed.
25. If one goes on a pilgrimage to Mecca or on an “Umrah,” an “ihram”
cannot be worn in the “Hill” region located to Jeddah.
26. Taking into consideration the views of Islamic scholars, the
principle of convenience must be obeyed as far as the violations of the
rules of Ihram are concerned.
27. The view has been accepted that visits to Muzdalifa might be paid
during the period from the beginning of the eve of feast (Eidhu’l Adha)
until dawn.
28. One should be aware that throwing stones at jamarat is one of the
obligations of the pilgrimage. One should consult the views of Islamic
scholars on the day and time of the practice of throwing stones.
29. The verses clearly express that during the pilgrimage (hajj) and
Umrah animals should be sacrificed (hady) in the Haram region.
Therefore, if the intended pilgrimage necessitates sacrifice of an
animal, these animals should be sacrificed only in the region of the
Haram.
30. Visiting the grave of the Prophet Mohammed in Medina before or after
the pilgrimage and prayers forty times in the Prophet’s Masjid (Masjid
an-Nabawi) are not one of the rituals performed during the pilgrimage.
However, it is an appropriate behaviour for pilgrims to visit the grave
of the Prophet Mohammed, and pray at the Prophet’s Masjid.
31. In addition to the pilgrimage, the view that “Umrah” is also a
religious duty, once in life, has not been accepted; but it is
considered as a certain tradition (sunnah) of the Prophet.
32. The duties of a pilgrim should be completed in the shortest time
possible. This would both reduce the cost of the pilgrimage and
encourage the practice of Ifrad Pilgrimages which do not necessitate the
sacrifice of an animal.
33. Two separate books must be prepared by a commission of scholars,
which will include theoretical and practical information on canonical
jurisprudence of a pilgrimage as well as its historical, moral and
cultural aspects. The books must aim at reducing conflicts on issues
concerning the practices involved in pilgrimages and must be
supplemented by photographs, maps and sketches. CD and videocassette
versions of these books should also be prepared.
34. The view has been accepted that a meeting on pilgrimage to be
attended by representatives of Islamic countries should be held in order
to solve problems that might arise during the pilgrimage.
35. There is a great necessity to translate the Koran into other
languages and prepare its comprehensible exegesis (Lafsir). However, one
should bear in mind that no translation can substitute the original.
Islamic scholars have agreed that translations should not be called the
“Koran” and neither should they have the same power as the Koran.
35. Reciting the Koran (qira’a) in a proper manner while praying is a
definite, permanent religious duty according to what is written in the
Koran and the Prophet Mohammed’s explanations and examples. It is a
practice which might be properly carried out when the Koran is recited
in its original language. It is clear that many conflicts and divisions
will arise when everybody recites the Koran in their own language.
Such practices may also be harmful since they may damage social unity
and deviate from the main target. But considering that “salah” (praying)
cannot be neglected nor postponed, those who have not recited the
original language of the Koran, may pray in their own language until
they learn.
Since praying means asking God for his blessings, one can perform this
in his own language.
36. The adan (call to prayer) symbolizes the presence of Islam
throughout the world. There is a consensus and a tradition of 15
centuries that it should be recited in its original language. Since the
main aim of salah is to remind Muslims that it is prayer time, the adan
has to be recited in its original language in order to reach all Muslims
who speak various tongues.
37. Praying five times in a day is confirmed by the Koran, the Sunnah
and with the agreement of all Muslims. However, the Prophet Muhammad’s
some actions demonstrate that the noon and afternoon prayers as well as
the evening and night prayers can be unified (Jam’) (to unify to prayers
within a time) in the form of proceeding (taqdim) and postponing
(takhir) in case of journey. Regarding all together some narrations
about Muhammad’s unifying the salah (prayers) when he was resident, and
the interpretation of the companions (sahaba) it is ascertained that it
depends on justified reasons only and not be ordinary habit.
38. The worship of sacrifice is compulsory according to Ebu Hanifah,
while it is a Sunnah for many Islamic scholars.
But, if a worship is not obligatory, it does not mean that it is not a
worship. For this reason, performing a sacrifice is not to be replaced
by a fee.
Animals should be sacrificed according to the basic rules of Islam and
one should refrain from polluting the environment when sacrificing an
animal. If necessary, while sacrificing an animal there is no
prohibition to use appropriate technical methods for making animal
unconscious. But the animals should be alive in that case.
39. The amount of Fýtr is set according to the basic requirements of a
person.
The amount of zakah (alms) is determined by the definition made by the
Prophet Mohammad or with respect to the minimum wage for an individual
or other kinds of indexes. But since the topic is broad and has many
dimensions, it has been decided that it should be discussed later at a
comprehensive meeting.
By regards to public attention.
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