STATE OF GRANDSUBLIME

THE EAST IN THE EASTERN POINT OF VIEW

Now that the Orient, as a relative continent divided into units such as Islam, Brahmanism, Buddhism and Zoroastrianism, and did not possess the unity of religion and knowledge of the Occident, and was deprived of technical essentials with which to reduce itself as a continent totally, it does not have a particular view on its own. With all its separate and distinct poles, the emotional unity and sameness of the Oriental man's view of the Occident after the weakness of Islamic cadres in the Islamic world, is not because they agree on their view of self or because they know, understand and measure their own self and thus have an essential unity, but because of a shared sense of imprisonment and intimidation before a common enemy. The ones who consider the Orient as a scattered continent and see that the East has no exclusive view on itself to frame its own structure will acknowledge that some views consist only of some local and subjective styles of thought and emotions between parts, not all-inclusive expressions. On the other hand, the ones who consider continental limits as narrow and overlook them from the true point of view as the most significant pole which inculcates its true color and identity, will acknowledge the fact that the Orient brings about a single and final standpoint both on itself and on the whole world. The impact that will give its color and identity to an area, whether to submit to itself that area or anywhere it likes, is the cause that attempted to move and act there for the first time, is it not? Therefore, within this expression of mathematical truth, neither Brahmanism and Buddhism nor Zoroastrianism represents a call for action in the Orient. It is only Islam that brings its dominant color and identity through a universe-wide cause of all times and spaces, which is beyond and superior to continental limits. A billion Brahmans, ten billion Buddhists, and one hundred billion Zoroastrians, in terms of the authority of the motion, action, cause and execution of their own inner domains on outer domains, actually and totally demonstrate a single man irrelevant to his appearance. However, a single and pure Muslim sees himself (owing to the same social execution and revolutionary obligation) as crowded as the whole population of the world. When we understand this, we can also find out the real pole that brought its true color and identity to the Orient, which is beyond and superior to the Oriental limits. Then the Orient's view (equal to its view on the world and universe and beyond and superior to local and factionary moods) about itself, originates from within the system of Islamic ideology. This view, with the complete spiritual and material criteria and a dominant and unrivalled self-confidence, introduces Four Great Caliphs from among the Arabs, then the Umayyad and Abbasid dynasties and the others until the reign of Suleiman the Magnificent during the Ottomans. The same view, after the Renaissance together with the weakness of Islamic cadres in the Islamic world, gets obsessed with an inferiority and incapability which is unable to test (materially and spiritually) his reality and superiority and also unable to comment on itself anymore beyond and superior to a superficial rote learning but only remains completely confused. The superficial revolutionists, those snobbish parrots and rope dancers of outer appearance who have emerged in the Orient just because of this miserable inferiority for a time, particularly over the last few centuries, reminds of their brainless successors representing the Orient's view on itself which is a view more insulting than the Occident's view on the Orient.

THE WEST IN THE EASTERN POINT OF VIEW

The Orient views the Occident in three ways: pre-Islamic views, within the power of Islamic period, and after the weakness of Islamic cadres. These three views overlap with the formation and emergence of the Occidental world. At the time of the Orient's first view, the only entities we can see in the Occident are Ancient Greece and Rome. Because the East was yet deprived of the Great Emergence which endowed it with its great color and movement, it was living both within the framework of the Right (haqq) through the agency of the prophets and within the framework of fallacy through the agency of dreams and legends, and as a common character, both were keeping the deep and mysterious climate of spirit and inner universe alive. This deep and mysterious climate of inner universe with its monotheists and pagans broke into thousands of opposing parts but it filled the whole world in parts with solely itself and did not witness any collective act from any direction and contrary to its own meaning. It was then, when the first wind of the Orient, through the Persians, blew upon the Occident. And it was after this very fight, through which the world sees a relative distinction between the Orient and the Occident, that the Occidental and Oriental people started to look at each other to find distinguishing marks. While the Occidental people called the Oriental people "barbarians," on the other hand, the view of the Oriental people about the Occidental people, at the time, was nothing else but just a glance of misty pride which totally disregarded Ancient Greece's experience and turned back to the shell that it came out of. And the Orient, as opposed to Rome, completed its decline, crushed under the oppression of this magnificent empire; found a tough master, the force of a skillful master within a Roman example who was able to run the "material" lever very well, and meanwhile, witnessed the dissolution of its own societies, and crept into its own skin on the individual level, and thus had an intimidated and frustrated view. After Islam, the Islamic Orient surrounded, in its endlessly widest sense, humanity. And, purified from all sorts of small concerns of time and space, indifferent to narrowness of all locations and directions, the Orient brought a single and absolute view to the world; a proposal of the ultimate unit, superior in its quality. Before this view, the Occident, since it immersed into the darkness of the Middle Ages and was wiped out together with the Ancient Greeks and Romans, was unable to establish a real antithesis expect for a few material responses; and this situation continued until the Renaissance, seven or eight centuries later within this view: "The way human beings view animals�"
After Islam, the view of the Islamic Orient, not only on the West but also on the North, South and the East, is strictly faithful to the criterion of "the Kufr (ungratefulness and disbelief in Allah and denial of the truth), wherever or however it emerges, is one single nation, and outside of Islam", is thorough and consistent in its ideological knitting with all its maturely and tightly woven spiritual and material rules. The saddest and the most slavish view of the Orient on the Occident is from after the Renaissance, which is the hectic period when the West was formed, tempered and established. This view framed and followed the reasons behind the weakness of the Islamic cadres. And, it is this view including primarily those Islamic cadres and also the contrary poles of the Orient such as Buddhists Brahmans, and Zoroastrians, which became the messenger of a harsh, crushing, cruel difference and picture between the two worlds, and which was extremely intricate and able to melt and mix the distinct units into each other: "The indisputable western dominance over the material world, and the East's obvious imprisonment in all this single and rough combination of the East, which, together with all its opposite units, is under the suppressing dominance of the West." And again, this Oriental view of the Occident, which has been prevalent over the last four to five centuries, starting from the time of the Ottoman Empire which was the most superior state representing the Orient and attacking the West, demonstrates the shared confusion and bankruptcy, through other states of Arabs, Persians, Indians, Chinese and Turkmens, and any through many other right or wrong examples, which had all their skins and material elements enslaved, and thoroughly confused their souls, and no longer allowed to give any account for self: "It is this last view which was materialized in the Oriental structure like a eunuchoid's organ over the last four to five centuries; and within the whole Eastern world, it aided, on the one hand, the herd of slaves and fools, who were indifferent to the world, and on the other hand, those superficial imitators and fake revolutionaries, who sought their consolation in suppressing their main personalities."

THE SUPERIORITIES OF THE EAST

Everything came from the East; everything, that is, our soul. The East, when Man was as pure and bright as the rain water once upon a time, before square material geometry blinded hearts and brains, was the setting of our soul's first and greatest achievements. According to the divine expression, the human seed Adam landed somewhere in the East; the savior, the prophet Noah landed his ark somewhere in the East; and Prophet Abraham peace be upon him, the ancestor of the major prophets, turned the flames into a rose garden over the spiritual and material framework of the East; the master of wizards Moses searched for the Promised Land in the East; and Jesus Christ, who is more merciful than angels, gave his resurrecting breath from the East, towards the West; and the beloved one of Allah placed marble domes into the sand grains in all the corners of the East. We are yet quite far away from the point to ask the believers to believe in all this and ask the unbelievers not to believe. We are at such a point of the cause that one should accept that the whole building of the soul (no matter how strong or weak it may be concerned) has been constructed solely on the foundations of the East, just like an atheist has to believe that there are at least some people who believe in Allah. Now that the earth and humanity are in fact one single entity, we should not get deceived by the geographical bigotry and separations like east or west, and we should accept the fact that the East is a place related to specific spiritual and mental conditions produced by specific effective factors. Let us immediately add that Man's effort to explore beyond material elements and dream about "beyond" found its horizon of the garden of miracles full of color and light solely in the East. Soul, miracle, fairy tale, spell, poem, along with the knowledge, spirit and nature of "beyond", intricacies and puzzles originated solely in the East. Alas, the East, which gave life to the first and deep representative of Man and is the source of magnificence and grandeur, had a weakness equal in its magnificence and grandeur; and this weakness which was just like Achilles' heel, caused it to become fatally vulnerable and finally knocked it down from end to end when the barb of the arrow stuck in that very heel. The killer arrow which is targeted at the East consists of "simple" Reason which coaches matter and the minor necessities which that Reason requires.

THE EAST NATION BY NATION

The dough of the East was kneaded by the Chinese, Indian, Persian, Arabian and Turkish communities in different meanings and as major representatives at different times in different places. The Japanese, as a subordinated nation in terms of civilization, did not contribute anything to the dough at first and then showed only the slyness of learning the West by rote within the framework of a multiplication table and lived in a strict prison of traditions with all their primitive idols and had no right to have a share in the final balance of the Eastern identity. Previously a second-class subject of China, finally a cheap technician of West, and the guardian of the same narrow and rigid spirit. China represented the East in the oldest of all ages within the framework of a distinct spiritual subtlety and material embroidery. India made this spirit reach the darkest and most complicated inner labyrinths. Persia widened the depths at first and later and especially projected his personality into labor and matter at first and established an Eastern Empire against the West. Arabs, on the ground between past eternity and future eternity, became the setting of the systematization and centralization of the East before and after itself. The Turks, previously with their covered spirits like that of the steppes', made a statue out of the Eastern fluency and right to act which was like the furious and rough fluid beforehand and could not take the shape of any container, and found the distinguished chance to attach this very right to act to the real spirit of the East. The five major shareholders, which met around golden framework of the Great Emergence, provided the East with its essential color and truth are Arabians, Persians, Turks as a whole, and India and China with its major parts. The East found its final masterpiece, that is, Islam, which passed from hand to hand like a relay race starting from the Prophet Abraham, even from the father Adam and finally brought to its true owner. Thus, the East, in the very final step of the ladder of monotheism (smoothing all the other previous steps in the ladder without leaving any steps ahead to be smoothed) with other religions, connected to the West as an effect, yet to the East as a cause, determined and framed its past and future as a whole, and stood against the West and the world. The final "becoming" of the East, in the name of the effort to conquer and capture beyond the material, which was once represented by totems, idols, deifications, poems, spells and potions in the primitive ages, has built the ultimate bridge between the surface and center of the globe and across the whole sky from the bottom to the top. Within Islam, whose history started from the Father Adam, and step by step ascended to the eternal throne, the East aims at collecting the wonders of the age of depravity and the miracles of the era of Salvation in one single unit and at making the whole East the essence of the entire world. And finally, those only three great representatives who attained a certain level of effort to reduce the whole humanity to its submission are: Persians in the age when the time had not yet reached the pole of the Right (Haqq), Arabians after the era of Bliss and finally, Turks. After Arabs, Turks, with their effort to take the East (which has gradually lost its power) to the center of the West under the flag of Islam and with the pride of still being the most lively people of the East, have the quality of being the primary representative of the East.

ISLAM AND STATE

Islam is tightly connected to the state, just as the soul is integrated, inseparably, with the body; it is inextricable, and an organ system can never be imagined without it.

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Is it imaginable that Islam, which embraces the whole universe, excludes the state, which is the aggregate of material and spiritual values of the human community?

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Now that "people" are the External (Zahir) of the absolute Truth (Haqq) and the absolute Truth (Haqq) is the Inward (Batin) of "people," the unique principle of an Islamic state is the absolute Truth (Haqq), and the sovereignty uniquely belongs to it.

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People in Islam are boundlessly, truthfully and excellently free as the slaves of (submitted to) the Right (haqq) and the Truth (haqiqat), and by the same token, boundlessly, truthfully and excellently dependent.

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Therefore, Islam is the connecting bond of the most advanced form of statism, in the purest and most excellent sense, with the most improved freedom at the same time and in the same place.

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The state in Islam, in the sense of distributing rights assessed by the absolute Truth (Haqq) for individuals, is the weakest of slaves and is also the most powerful of bosses, in the sense of collecting the rights of the absolute Truth (Haqq) from individuals.

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In Islam, there is no form of government; but there is the spirit of government. Sublime and flawless Islam has no connection with systems such as dynasties, republics or other earthly form and cadre preferences, which are too simple and primitive.

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It is certain that the major principle of Islam, from the point of view of the purest spirit of the administrative essence, is the access to the most organized order behind a great and central personality, who is selected, embraced and obeyed by the whole society and nation. That leader is like an imam with his congregation behind him, who together face the absolute Truth (Haqq). Thus the state, under the head of this personality, who is an "Islamic president" (Ululamr), will be the most superior and advanced one of all other forms of state and administration according to "time and place", and of all forms of state, and will be most alienated from the dynasty form.

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The head of the Islamic state is the most mature and most advanced Muslim personality. Behind him is the Master of the Universes, the Beloved of God; and behind the Beloved there is Allah, with His absolute Commands and Will.

THE ORGANIZATION AND ADMINISTRATION

Islamic revolution has the all-embracing goal of an organization and form of state as a whole, which has the value of an independent ideal. The name of this goal is "THE GRANDSUBLIME STATE" and its organization.

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The Grandsublime State symbolizes a progress and innovation, incomparable with all samples ranging from Ancient Greece to those of today. It is the final and most superior breakthrough, which has collected the best of each and all forms of the state, be it the dominance of individual, social or exclusive class will, which have been experienced throughout history. It is a remarkable breakthrough that is tightly connected to the principle of Consultation (Shura) as well.

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The aforementioned forms of state, which have been experienced throughout history, that is, the dominance of individual, social or exclusive class will, can be categorized in three major groups: absolutism, republic or single-party dictatorship. This Grandsublime ideal of ours is an embodiment of perfection, formed against all relative advantages and disadvantages of those forms of state, and is thus improved by refinement of their advantages, and leaving all their disadvantages as they are.

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The state and organization ideal after the second half of the Twentieth century, perhaps for the whole of humanity, is bound to learn from and gain nourishment from our ideal of the "Grandsublime." After experiencing the ailing liberalism, the fallacious communism, and the crippled fascism, the goal of the future, perhaps all around the world, shall be to adopt this branch of the Islamic Revolution.

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The essential idea of this cause, which its side of organization is finely embroidered in the Ideological Knitting of the Great East, is simply submission of that community to the command and will of the most superior heroes of spirit and mind. To put this in other words, the goal is to establish the hegemony of noble minds from every field just like the scholarly dominance of doctors in a hospital.

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Here is the smallest criterion of this enormous cause: in order to elevate the people to the true sovereignty which is beyond their own selves, there is no other way than enslaving them to the absolute Truth (Haqq), and submitting and binding the aimless crowds to the will of the devoted enlightened ones. This is an apparent servitude and submission that is in fact a complete and idealistic sovereignty. All forms other than this one only seem to give freedom to the peoples' material and quantity-related interests and characteristics. However, in fact, they are nothing but illusional daily comforts that deprive people of their own true meaning and quality. And now, in the Twenty-first century, people have sadly experienced these illusions, become burned out in each one's crisis, and have remained unable to reach their goals within the framework of those.

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For all the world communities that began to break into pieces and split off because of the lack of ideal, we believe that this very cause promises "an absolute ideal beyond ideal itself," as well as the ideal of social order to which they will submit.

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Like the doctors' submission to science and their unyielding attitude to any arbitrary decision, the real intellectuals, whose virtue and pride consist only of faithfulness to the Right (haqq) and truth (haqiqat), are institutionally named as the "Sublime Assembly." Behind the raised platform of the assembly, one will read this sentence written on the wall: "Sovereignty belongs to the absolute Truth (Haqq)"; and the law is this Truth's law and the state is this Truth's state. And the embodiment of the ultimate and central position of the state is the Grandsublime, who is the only individual that represents the state in his personality as a symbol and focus, and dependent on the Truth in every aspect.

THE STATE

The form of state and government in the Islamic revolution, which we connect to the real and profound believer who is distinguished from his opposites and false copies with his concept of Sharia, Sufism and Reason and is subject to these, is a sheer matter of invention and origination (ibda) left to the liberated and advanced Reason. In this cause, this liberated and advanced Reason, while always being faithful to the main criterion, will follow the historic adventure of social organizations and administrative orders, and is one-hundred percent free to select or invent the most true, best and finest form.

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Humanity knows three types of administration, which obtain all the authorities under the dominance of an individual or a society or a class: Sultanic dynasty, republic and class administrations centered around various social system plans or levels, namely monarchy, democracy, and oligarchy. Ancient history witnessed the first sample; new history the second sample; the newest history the third, or pure or mixed samples of all or two of them. In the most ancient history, we know that there were samples possible to consider within the first, second or the third.

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In brief, until this day, humanity has not been able to find a form of regime, other than these three, that will represent a center of order to administer themselves within the framework of tribe and nation.

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The reduction of humanity to one of these three units or sometimes the invention of possible mixture of these forms of state and administration within one another, demonstrates that the purpose is not in the forms but in the spirits that they are tied to, with everything consisting simply of the fundamental collection of the main idea system that is believed.

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The form of the state and the government can never be the essential aim. It can only indicate the most appropriate and worthy form, like a substance reflecting the spirit or an expression of quantity reflecting quality. Only within this perspective might it own a number of elements which can be considered as in its framework or not.

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The essential aim, whatever it is, can be served even by a sultanate rule that does not consider that the central influence and authority are simply free means of his own ego (Nafs) and arbitrariness; it can also be served by a republic; and likewise, it can be better and more effectively served by a class dominance that has a specific criterion and a certain idea of system.

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Therefore, the state concept in the Islamic revolution, according to the profound and real believers' consideration, has no relation to any form, yet it is an ever-searching and renewing, abstract and general criterion that will never compromise the spirit of Islam and its system of fundamental criteria.

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When it comes to administering masses, like a doctor healing his patient without asking the patient whether he should treat him or not, the state concept in the Islamic revolution, according to the profound and real believers' consideration, is realized through a guiding intervention and from the central position of the Right (haqq) and Truth (haqiqat), which is beyond individual, clique, or class-like characteristics. The focus of sublime manifestation and the uniquely ideal and unprecedented form is, as indicated at the beginning of the Ideological Knitting of the Great East, the "Sublime Assembly" and the "Grandsublime" ideal, which we consider as the most improved level of the republican form. This ideal is an innovative and progressive world-wide movement with its faithfulness to the stable and absolute fundamental criterion, which is as old as past eternity and as new as future eternity. Within the thousands of years' old human experience, this ideal has collected the good from each form but rejected the bad as an invention of central wisdom and truth.

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Think about the miserable, non-comprehensive minds that consider Islam without perceiving its eternal scope while judging soulless "Muslim" generations who have represented Islam as dead cliches and residual information. Let us all see how foolish it is for them to describe us as reactionary or sultan-supporters just after this completely new ideal!

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The state concept in the Islamic revolution, according to the profound and real believers' consideration, is a position of will and execution of a magnificent and totally new ideal; one which is absolutely subject to the greatest Prophet and requires exact submission from all others to the representation of the Right (haqq) and the Truth (haqiqat). Just as the state progresses in its position to be submitted to, its submission to the absolute Truth (Haqq) and the People also increases. It is also this state which submits administrative authority to the most sublime superiors of their own fields of that society.

ARISTOCRACY OF INTELLECTUALS

Throughout history, every revolution has been based on a social class. The great French Revolution relied on the bourgeois class, the communist revolution on the workers' class, and so on. Classes like soldiers, priests, and feudal estates had been the bases of certain regimes within certain times and spaces in history.

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The history of revolutions considers the revolutions (and likewise the types of states and administrations) that were not supported by one or another social class; abstract and ambiguous like a spirit deprived of substance on which it will emerge. Classes, throughout history, have always been the lever of ideas and causes.

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In fact, the social classes, like space that is the mirror for manifestation of time, are the grounds of embodiment for abstract causes. Without a class, it is unimaginable to subjugate the spirit and idea and turn them into a type of cadre.

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On the other hand, the concept of class in the Islamic revolution is based on the masses, which are centered around the most superior human qualities; that is, embracing all of humanity, not on this or that organization of a clique acting on advantage and ambition of privilege and bossiness. Thus, the class in the Islamic revolution hopes for the cadre of exemplary personalities who will ferment the masses into humanity-wide extent; not for groups that will limit themselves with their own specific characteristics. This cadre has a specific class name: the true and superior class of intellectuals.

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Thus the cause of class in the Islamic revolution, on the one hand, will go beyond the narrow and miserly framework of the concept of class; which will indicate an immense scope embracing all of humanity. In order for abstract ideas not to be rendered irrelevant or suspended, they should absolutely possess a cadre of "trustees" in the concrete flow of life. Although the concept of class, at first, suggests something harmful as its first feature, the concept of class in the Islamic revolution, on the other hand, will instead be enhanced by its second and beneficial feature.

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Class in the Islamic revolution is a quality that is non-existent when it exists or existent when it does not exist. It is non-existent in its narrow and miserly sense and is existent in the sense that it forms the center of the main "Becoming" and represents the cause on concrete grounds to the extent that it covers all humanity. Within the necessity of manifestation of time in space, the class in the Islamic revolution, that we honor as the material support and that was made into a unrestricted clearness through considering the criteria preventing its narrowness and miserliness, is, namely, the noble class of true intellectuals; long-suffering nobles of ideas.

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The right to a dominant class, which, before all of humanity, we regard boundless and all-embracing and that we rely on, is obtained through suffering minds and throes of comprehension. In other words, what we understand this kind of intellectual class to be is this: the ones whose minds have suffered and who have received pains of comprehension, like they were poisoned by the most dreadful one; not the ones within the implication of crowds of completely thickheaded, useless, reluctant and snobbish intellectuals who prostitute this noble concept.

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Karl Marx says that in the capitalist order, the collected capital and obtained profit is actually accumulated by means of the violated rights of robbed workers whose "labor" was not paid for at all! This doctrine, a total failure in essence but completely true superficially, can be converted into the center of truth as the following: "The accumulated mistakes and faults of the meandering regimes resulted from the unsought "labor" and unrealized activities of ignored intellectuals."

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Our criterion holds and will always hold superior the difference between an "Imam al-Ghazali" (a great Islamic scholar) and a poor shepherd; and it does never waver in the belief that the order under the dominance of these intellectuals will warrant the rights of this poor shepherd and even his poor goats more securely than themselves: for they are the ones who have gone beyond their own interests and who have annihilated themselves in the ultimate manifestation of the Right (haqq) and justice.

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A regime that regards an Imam al-Ghazali and a poor shepherd equal in terms of quantity is as fallacious as the regime of pharaohs that dooms him to carry the stones to the pyramids. In other words, there will be neither individuals' dynasties nor their arbitrary rulings. It is because of all this that the principle, "Sovereignty does not belong to people but to the absolute Truth (Haqq)!" will be held invaluable by the noble minds that annihilate themselves in the absolute Truth (Haqq). It is this cause, along with the struggle that organizes them, in which the delivery of prerogatives, in the name of the Right (haqq), and which are irrelevant to individual interests, will target the "classless class" that will support the Islamic revolution; that is, the "class" of people superior to all classes.

SUBLIME ASSEMBLY

In the ideology of the "Great East", instead of parliaments whose samples are known around the world, there is the "Sublime Assembly" working on behalf of society, and representing their will.

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The "Sublime Assembly" is built by eminent "action" people of the nation who have works, discovery, insight, composition, and causes in; religion, thought, arts, science, politics, positive knowledge, commerce, military, administration, and labor: in short, in every field that organizes the searching moves and intellectual sufferings of human mind.

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The "Sublime Assembly" means to purify the nation within the framework of a cadre comprising the most advanced thinkers and the greatest executors.

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The "Sublime Assembly" means, just like a patient under the supervision of a doctor, keeping the nation under the sovereignty of the Right (haqq) and the truth (haqiqat) by way of the dominance of the workers of soul and intellect, who have had pure and abstract intellectual suffering.

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The "Sublime Assembly," which can be described as the authority of real intellectuals in their nation, is nothing but submission to the Right (haqq) and the truth (haqiqat), within the hands of superior beings who do not have selfishness or self-conceitedness, be it as an individual or as a particular body. The "Sublime Assembly" is the framework not of the ruling, but of the subjugated.

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The only consideration that cannot be tolerated, even for a single moment by the "Sublime Assembly," is the vegetative freedom and aimlessness stemming from this sort of consolation: "People want it that way." A despotism that has only quantitative expectations of vote and tendency, and thus, subjugates quality under the disguise of freedom, is completely adverse to the "Sublime Assembly." The concept of freedom that is perceived by the "Sublime Assembly" is, let us repeat it once again and a thousand times more; submission to the truth (haqiqat).

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The members of the "Sublime Assembly" can be at least 40 years of age or 65 years of age and biologically and spiritually and perfectly healthy. With all his private life, all of his activities, and the tests he has passed all the time against life and events, he keeps himself under the complete and absolute supervision and inspection of the nation and the "Sublime Assembly." He completely and exactly realizes the most sincere and genuine representation of the pole of faith he is attached to, both in idea and morality. He leads a life with entrancement and love. He does not lead a petty individual-driven and ego-driven life. He remains beyond all professional political craft and all kinds of self-seeking and influence.

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The set of personal characteristics of the members of the "Sublime Assembly" have been well defined in a most detailed and explanatory fashion. The "Sublime Assembly" has the eternally subtle criterion of attention and sensitivity that immediately excludes any member who diminishes his superior qualities or, let alone staying the same, does not always improve and enhance these superior qualities.

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Just as in national assemblies, the center of whole will power and decision of the community is the "Sublime Assembly." Each and every measure of the "Sublime Assembly" is a law, and each law is first attached to the main system as practical judgments to be applied on behalf of an ideological unit which does not have any inconsistency in itself, and then to the essential focus, that the main system also belongs to.

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The "Sublime Assembly" is first comprised of a "House of Founders." After that, all the members of the Assembly, unless there is a reason that demonstrates even the smallest inappropriateness seen or found concerning any member out of the certain reasons which cover the whole Assembly members, will remain members forever. A vigorous old age is not an obstacle.

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After the foundation of the "Sublime Assembly," the other members elect one of the members of the Assembly as the "Grandsublime."

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The "Grandsublime," elected by the Assembly, is the president of the state and the name of the state is the "Grandsublime State."

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The "Grandsublime" is elected for a term of five years.

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The "Grand Sublime," announces and assigns new members, in case a member ceases to exist in the Assembly, due to the reasons such as death, serious illness or upon a wish or notice given to decline.

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The "Sublime Assembly," assigns a moral degree and a rank, without being restricted by a specific number, to the eminent leading figures of the country: "Candidate to the Sublime Assembly." The owner of this degree of the greatest value and reward continues to demonstrate worthiness to his degree, although he does not have any right to represent it. A smallest amount of unworthiness before this degree results in the termination of the right to the "Candidate to the Sublime Assembly." The "Sublime Assembly" selects a new member from among these candidates.

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The number of the "Sublime Assembly" members is exactly one-hundred and one, and each of these members is in the position of representing the whole country.

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The "Sublime Assembly" members are the ones who were selected by the absolute Truth (Haqq), not people.

THE GRANDSUBLIME AND THE ASSEMBLY

All the power balance, as its all-representative extent is attached to the same root-ideology, is between the "Grandsublime" and the "Sublime Assembly." The "Sublime Assembly" finds in the "Grandsublime" the unification of execution and representation of its own spiritual personality selected by their own hands; and the "Grandsublime" finds his cadre in the "Sublime Assembly;" the members comprised, gathered and supervised under the superior virtues, before his unification of execution and representation.

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In this respect, the "Sublime Assembly," on the contrary of the purposelessness of the quantitative fluctuation of the masses' votes, follows the path in which it is always assigned to the Right (haqq) and the truth (haqiqat), and always in the process of further maturation and self-construction. Meanwhile the "Grand Sublime," selected by the Assembly and head of the Assembly and the state, accommodates, in the most harmonious way, the features of the will of the Right (haqq), with the meaning that the Right (haqq) and truth (haqiqat) are superior to the nation.

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The "Sublime Assembly" is the conscience; the "Grandsublime" the will.

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Thus, there are formed two main centers which inspect and are accountable to each other; as it is needed by the Right (haqq) and the truth (haqiqat). The unity that results from the combination of ideas and works of these two centers keeps in its hand the ordered freedom which democracy could not and would not reach, and the free discipline which could not and would not be accomplished by all the other forms of state contrary to democracy. This is done without hurting either the right or the left wing.

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The "Grandsublime," along with the "Sublime Assembly," will approve of each member who joins and each member who leaves. The "Grandsublime" will supervise and protect the individually distributed and bodily combined spirit of the Assembly against the Assembly itself on behalf of the nation and leave judgment to the "Sublime Assembly."

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On the other hand, the "Grandsublime," within all his life, activities and tasks, is subject to the supervision of the "Sublime Assembly" and its task of truth protection.

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It should be thus understood that the goal is simply this: before the balance of the Right (haqq) and the truth (haqiqat), which is beyond everybody, to be able to attain and operate the ideal harmonious order, in which all the elements are always subject to and dominant to one another at the same time for the sake of the Right (haqq) and the truth (haqiqat), and within which they all witness and inspect one another.

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There are two aspects in one man or one man in two aspects; his self and again his self that supervises himself.

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If the "Sublime Assembly" finds the "Grandsublime" in an unexpectedly negative and contradictory situation, it has the right to overthrow him with seventy-five percent (majority) of the votes of the Assembly, and the right to announce one of the other Assembly members as "Grandsublime" until the ultimate will is realized.

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The "Grandsublime" does not have the right to directly repeal the "Sublime Assembly." However, if there is some sort of corruption in which the "Sublime Assembly" gathered around unexpectedly negative and contradictory inclinations that start to spread among the members, he can immediately submit the case to arbitration of the nation, in order to settle the dispute between him and the "Sublime Assembly." In order to call for arbitration, a minimum forty percent of the "Sublime Assembly" members must be in agreement with him. In case the judgment of the nation is on behalf of the "Grandsublime," it makes those members, who had agreed with the "Grandsublime," valid. The rest of the members are immediately eliminated and then the Assembly will assign new members to vacant seats. If the judgment of the nation is against the "Grandsublime" then the decision overrules him and results in a new presidential election.

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The Assembly is assigned with carrying out and realizing only the national will in extraordinary circumstances such as, when the national will needs to be realized; for example, the election of the "Grandsublime" every five years.

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The government who is going to be accountable firstly to the "Grandsublime," then by way of the "Grandsublime" to the "Sublime Assembly," is selected by the "Grandsublime" from among the people outside of the "Sublime Assembly."

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The government is removed immediately from power with a vote of no confidence when this issue gets (1 more) vote from the "Sublime Assembly's" voting on it.

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From the "Grandsublime" to any member of the "Sublime Assembly" and to every member of the government, no one has the privilege to personal immunity or to act irresponsibly before the law. For example, if spitting onto the ground is unlawful, according to the law of good manners and decency legislated by the "Sublime Assembly," law enforcement officers hold the offender equal, be it the "Grandsublime" or a "Sublime," or the head of the government, or a street cleaner.

THE GRANDSUBLIME

The "Grandsublime" is not an ordinary head of state in its rough and general sense. He is instead a profound and intricate social symbol; a perfect sample.

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The mature individual, to whom the entire jurisdiction is delivered within the highest human level, is to minimize "his self" to the smallest scale in terms of authority, for the sake of mature harmony which he is to combine with Allah, his conscience and his nation. The symbol monumentalized by the "Grandsublime" is this very representation and personification of this meaning.

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The "Grandsublime" is the major and perfect sample, and who is the sum of all the parts of his nation. Therefore, his authority before the Right (haqq) and the truth (haqiqat) is equal to this total, whereas the freedom he has for himself is less than the smallest part of this total.

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All the manners and activities of the "Grandsublime," excluding his own words, will announce the fact that he is the most decent, most knowledgeable and clever person of his entire nation.

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The government is replaced with one single command of the Grandsublime.

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Be it the greatest or smallest unit, all of the governmental system works on behalf of him.

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Administration of Justice works on behalf of him and justice is distributed on behalf of him.

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The "Grandsublime," along with all executive bodies and means, is the head of the army with all its branches. The Commander-in-Chief is directly the deputy of the "Grandsublime."

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It can thus be seen that the "Grandsublime" is the ideal individual who fills the great position of social will and executive authority, which is called "Grand Chief" (Ululamr) in Islam, in such a way that, being under an obligation to destroy and exclude his own ego (Nafs), he does not involve anything related to self-interest or ambition into it, even the smallest amount. The "Grandsublime" himself will become more submissive like a slave than anything and anybody before the sacred scales of divine justice and the meaning of the pole of the faith and truth he represents, which enslaves everything and every one in the most advanced freedom. The "Grandsublime" will first overwhelm himself under the boundless meaning he represents, and then, within the representative limits of the universe of meanings he is attached to, he will not avoid promoting his mortal being to the extreme and in the most glamorous and mighty and magnificent expressions, but without giving any credit to his mortal being. The glamorous expression of mightiness and magnificence of the "Grandsublime" belongs not to himself, but to the universe of meanings he and his entire nation are attached to, and to his nation, onto which it then is reflected.

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Regardless of the subject related, the most troubled and anguished member of the society is legally authorized to question the "Grandsublime" at any moment to see whether or not he suffers equally or whether he has the solution to end his misery. This opportunity, which is available in every house belonging to citizens and might invite the worst punishment for the ones who offend, in case of an abuse even of the minor kind, is an emergency call which is forbidden to be used for pleasure.

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The "Sublime Assembly" can reassign the "Grandsublime" who was elected for five years.

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The "Grandsublime" who is not re-elected, unless he exceeds the age limit, will return to his seat in the "Sublime Assembly."

THE GRANDSUBLIME GOVERNMENT

The "Government of the Grandsublime State" is comprised of one Prime Minister and an adequate number of deputies.

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The term "Deputy" is directly in relation to the "Grandsublime." They are in fact his deputies.

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The ministries, each with three undersecretariats attached to them, accomplish the most complicated and fullest volume of duty within their areas of responsibility and which are within the scope of a few ministries.

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Each undersecretariat has at its command the various organizations of general directorates in accordance with the scope and nature of the duty it embraces. These general directorates have a scope equal to that of current ministerial organizations and especially significant due to the fact that they are arranged in a way that they prevent the superabundance of the ranks.

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In the chain of command and staff management units of each ministry, a minister and three undersecretaries are employed. The three undersecretaries of each ministry demonstrate a complete unison; just as all the undersecretaries of the other ministries are equally harmonious within the governmental corpus. The undersecretaries are to be selected by their professional capability, as opposed to the ministers who are to be selected by political means, and both of them will be required to have equal compositional and harmonious spirit.

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The general policies of the government are represented by the Council of Ministers headed by the Prime Minister; and as attached to the Council of Ministers as a whole and to their own ministries individually, the internal system of the government is represented by the Council of Undersecretaries headed by the Undersecretary of the Prime Minister. The Council of Undersecretaries always convenes with the command of Council of Ministers.

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Authority of the Religious Affairs and the Commandership in case of military action and the Commandership-in-chief in peace have an autonomous position above the government, yet are after the executive and representative rights of the "Grandsublime" in those areas. When the Council of Ministers gather for a meeting headed by the "Grandsublime" or, if required, when they are invited to gather by the Prime Minister as the representative of the "Grandsublime," these two position-holders take part with the right to introduce their opinions to be considered as the most important words and ideas.

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Organizations like the Court of Appeals, State Council, and Court of Accounts have no active position or rights in the political domain of the state and the government, for they employ the authority obtained from the laws in the relevant topic and are autonomous in every sense before the Council of Ministers, and always after the "Grandsublime."

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The members of the Council of Ministers are assigned by the Prime Minister, who is to be selected from among the "Sublime Assembly" by the "Grandsublime," on condition that the Prime Minister submits it to the approval of the "Grandsublime." Autonomous state institutions (above the scope of the government) are always appointed by the "Grandsublime."

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All the governmental body, together with all the branches of government, is subject to any sort of supervision and inspection of the members of the "Sublime Assembly."

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The main criterion in terms of organization is as follows: The first and foremost essential quality is to carry out the state administration and leadership of the society by means of a "council (Shura)," built by the most capable and eminent individuals of the nation, and to regard this "council" as the truest representation of the nation. This should happen without voting; voting is acceptable only when it is applied under extraordinary circumstances, which is again almost impossible. The rest is simply quantity and material dimensional-related details. Quantity and outer mold can always be modified in accordance with the requirements. What cannot be changed is the spirit and the quality. The purpose is to keep the equivalent of this spirit and quality, with master architects sculpting the outer mold and organization.

MINISTRIES

The Ministry of Education will have three undersecretariats: "Science and Fine Arts," "People's Decency and its Houses," and "General Education."

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The Ministry of War also will have three undersecretariats: those of "Land," "Marine," and "Air."

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The Ministry of Economy will consist of these three undersecretariats: "Industry," "Trade," and "Agriculture."

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The Ministry of Finance will have these three undersecretariats: "Budget and General Balance," "Taxes and Stamps," and "Banks and Monopolies."

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The Ministry of Health and Care will comprise the three undersecretariats of "Healing," "Beautification," and "Reproduction."

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The Ministry of Justice will consist of these three undersecretariats: "Courts," "Reformatories," and "Laws."

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The Ministry of Press and Propaganda will have the three undersecretariats of "Press," "Propaganda," and "Tourism."

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The Ministry of Foreign Affairs will consist of these three undersecretariats: "Orient," "Occident," and "Intelligence."

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The Ministry of Domestic Affairs will comprise the three undersecretariats of "Civil Organization," "Municipalities," and "General Law Enforcement."

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The Ministry of Regulation will have the three undersecretariats of "Organizational Regulation," "Regulation of Labor," and "Insurance and Retirement Fund."

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And the Ministry of Public Works will consist of the three undersecretariats of "Establishments," "Roads," and "Transportation Vehicles."

THE SOURCE OF POWER

Our view of the "Great East," as mentioned in the sections titled "The East in the Eastern Point of View," "The West in the Eastern Point of View," "The Superiorities of the East," and "The East Nation by Nation" indicates that the "Great East" is in fact Islam. It is because of the inevitable "must" that should demonstrate the idea and action to be the future "World social order," within the classical distinction between East and West as the determination of the direction and geographic location. The reason for thinking of an Islamic view just as one speaks of the "East" is that there is no view other than Islam in the East, which institutes an idea to grasp the core of things and events; and that it is inevitably the sole representative, accordingly. When it comes to the "representation of Islam," there exists no other sample, in a systematic sense, than the concept of the "Great East-Ibda" as an understanding towards Islam. In that sense, there is also no sample of Islamic struggle, other than the wings of Ibda, that encompasses both idea and action as a whole.

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Regarding the points indicated in relation to the "source of power," let us look more closely at the reasons for why no other view than Islamic view can represent the East. There is no doubt that some certain views like Buddhism, which Western people attach much importance to today, have some sort of "mysterious-mystical" quality. However, we know why it is not an exact mysticism, since the exact meaning of mysticism is "to interpret something, an object or an event, with something other than rational rules, to seek a hidden meaning in them and to find a mystery of a hidden effective factor in their manifestation." Originally, India-based and China-based thoughts that idealized being "excluded from time" and being wiped off, instead of grasping the core of things and events, were completely contradictory to the internal and external spirit of action, framed by the understanding summarized in the expression "earth is the field you plough for another life to come." Islam imposes this perception as an obligation upon the human beings to be "above time"; in other words, exact mysticism is action, work, invention (Ibda). This is not something abstract or some type of up-in-the-air love; an action and spirit of love that desires to see its own applications and traces on things and events. As noted by a religious historian, and with good reason, the mysticisms mentioned above did not know how to devote oneself exactly and mysteriously. Let us add the following, perhaps with the same meaning as he underlined: "It did not believe and trust the effect of human's work and labor: only this sort of trust can be strong, and can move mountains. And an exact mysticism should have reached so far. This passionate and active mysticism could not be accomplished as long as the Indians saw themselves inferior to Nature; In India, human intervention of any kind was of no use. What can be done when famine doomed millions of unfortunate men to death? The main source of Indian pessimism is this incapability and impotency; however, the exact mysticism is motion and action." If the lack of action as mentioned above is evaluated through our topic, expressed as the "weakness of focusless induction," and as a consequence, connected to the truth of the "Requirement of Absolute Idea," the unique quality of the truth of our spirituality can then be understood. While Islam surrounds the individual deeply, in his eternal spiritual adventure, and the society widely in all spheres, focusless spirituality like Buddhism, which we see nested in the Western climates today, will eventually be proven null and void. One is action, pursuing "all" according to the "Absolute Idea," whereas the other is isolated from everything for the sake of "nothingness". Considering the description of an ideology: "the corpus of ideas that is believed and adhered to by the individual and society; and provides all the essence on the construction of the individual and society;" here is our spirituality: "Let us make it crystal clear that without falling into the traps of futile talks again and again on its causes and effects, we see spirit and spirituality as conjoined to all the quantitative and qualitative levels of existence of humankind, just as the atmosphere is conjoined to the earth. Without it, in our opinion, humankind and human life, both quantitatively and qualitatively, is non-existent at every level."

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When we have indicated that the truth of spirituality is in fact found in Islam, we also have replied to the contemptuous remarks (on the "source of power") of the half-baked critics of Islam. We are going to emphasize this more; yet for now, the following will be firstly pointed out: "Sovereignty belongs to the absolute Truth (Haqq)!" The absolute Truth (Haqq), encompassing all the meanings such as accuracy, reality, justice, authority, appropriateness to the truth (haqiqat), the Qur'an and Islam, is Allah. In other words, all the meanings mentioned above have a value as a manifestation of Allah. Within this framework, the wisdom that should be taken from it is this: "People" are the External (Zahir) of the absolute Truth (Haqq) and the absolute Truth (Haqq) is the Inward (Batin) of " people."
Allah is "Potent (Qaader)" and "Almighty (Qadeer)." The meaning of both is as follows:
"Allah does whatever He wishes, and likewise, He does not do whatever He does not wish. He is the One who originated and unprecedentedly created, in a unique way, all creatures other than Himself, and He is the One that does not need any other." It should be noted that "Almighty" (Qadeer) is stronger in quality and strength, than "Potent" (Qaader). It indicates the fact that all existence belongs to "Divine Potency." Muslim theologians (Mutakallims) and Owners of Wisdom are in agreement on the reason as to why Allah is called "Almighty" (Qadeer). Namely, according to the Muslim theologians, "Allah's Almightiness" is simply the accuracy of "doing" and "leaving." On the other hand, according to the Owners of Wisdom, it is simply the accuracy of the conditional clause for Allah: "He does whatever He wishes, and likewise, He does not do whatever He does not wish." Allah's existence is inevitable; He is the Inevitable Existence. The unity of Allah is asserted with perfection and Allah is the "Unique-One." Therefore, the truth is that there is no other true doer than Allah, and, in addition to verses such as "and He is Almighty (Qadeer) over everything," the evidence of conscience proves it as well. Nothing can be out of reach of Allah's knowledge and His almightiness; that is, nothing is out of reach for Him in terms of His knowledge and almightiness, be it existent creatures or non-existent ones. So He speaks:
"He is omniscient and omnipotent over everything." Within the framework of all these accounts, when we consider that all beings are within the scope of Allah's will, and that a human being's duty is to act properly according to the approval of Allah, and now that we are not aware of Allah's discretion, then all the acts disapproved by Allah actually verify the wisdom called "reverse realization," we can see that "power", in every aspect, is within the scope of "Absolute Will and Almightiness." This is the absolute description of the source of power. Sovereignty belongs to Allah!

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"Parliament under the command of the Nation, Government under the command of the Parliament, Execution under the command of the Government;" this is the rational of a state and should be naturally so. The stairs thus climbing through the government are provided for serving the nation, with the executive power of the government that is also another center of execution. Being so, it is a structure whose raison d'etre and purpose is the nation. No matter what form it is, wisdom requires acceptance of the fact that the existence of the nation shapes all sorts of institutions, and that, to repeat, its raison d'etre is the nation. When this point is taken into account and even if the structure we pointed out is not realized for some reasons, such as geographical, demographic, technological etc, or is not built in the way we saw in history, nothing can change the fact that what makes "power" possible is the existence of the nation themselves. Therefore, when it is compared to a pseudo-republican administration which is unaware of all of this, a monarchy that appreciates the facts stated above, is more preferable. Apart from the fact that being under the command of the nation does not mean fulfilling people's aimless inclinations and preferences, the scheme delivered by wisdom is nothing but a cliche form, unless it explains the questions such as "whom does sovereignty belong to?" and "what justifies their employing of power?" We will attempt to designate the content of this form from our point of view.

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First of all, we will consider the matter of "freedom." When it comes to "freedom," quite ordinary, banal and trivial talks can be heard. Therefore, it has to be emphasized even more. To begin with: "Man is sometimes aware of 'necessity' and sometimes his quality of 'capability to make a choice' in his life. Both of them are obvious truths and endowments seen in mankind." How should we live and how should we behave?
Mankind, as a conscious creation, will either behave with a sense of responsibility in accordance with the rules which "necessity" naturally impose on him, or will act freely, directly taking the possibility of action of his own into account. Apart from the innumerous descriptions between these two points, there are the following fundamental matters to be understood: Each of them lives based on whatever they take as truth. Therefore, the attitudes of both men demonstrate purposefulness. For example, if a man says, "To me, there is no truth or purpose to be arrived at or to be realized!" this is his truth, and his behaviour demonstrates a purpose that can be called "purpose for purposelessness." This point is important in order to distinguish between the fault of seeing the purposeful behaviour appropriate to the truth only as a necessity and as contradiction to freedom, and the presupposition that the refusal of necessity and purposelessness result in a spontaneous freedom and lack of necessity. Then, no matter how freedom is taken: either as a means or as a purpose, or is qualified in this or that way, it is a human truth conjoined to the purpose of the truth, which is the truth (haqiqat) itself. In it, it includes everything: freedom means a wish for the essence; attaching it to necessity is submission to truth; it is equal to going hand in hand with the process of knowledge; and it means following truth or is required to follow truth. In many subjects ranging from considering human action as "existent" in terms of its quality of possibility before it is actually realized, to the behaviors according to the rules of obligations, truth (haqiqat) is mankind's being surrounded by the "Surrounder." Besides all the separate and contradictory descriptions within this framework, mankind's being surrounded by the "Surrounder" is obvious! Apart from the distinctions and contradictions of them, their common property is that they represent different sorts of fatalisms with their concept of reality, which dominates mankind "at present". On the other hand, when there is a "Surrounder," there will of course be the "Surrounded" too! In other words, mankind is the "Surrounded." It is obvious, as well. This view that emphasizes and gives precedence to the human existence and actions, of course, regards itself as the determining one that selects and stresses the truth of the volitional behaviour. The same diagnosis is valid here, as well: there are countless different and contradictory explanations of all kinds and new ones. What needs to be noted is that it is impossible to reject neither the freedom of volitional selection on behalf of the "Surrounder" nor the truth of the "Surrounder" itself, which is of course an obligation.
As a consequence:
The rejection of one or the other of these opposite truths we have mentioned, or making one of them the central one and attaching the other to it, or producing an intermingled synthesis, or fixing it as "deadlock", is ultimately the subject of innumerous expressions, be it rejection, be it attaching, be it producing, or be it fixing as "deadlock". Because existence, as a truth experienced individually, is as various as the number of people that exist. And here is the most important point to understand. The truth of life lies within the spiritual life. Now that the uninterrupted flow is in the spiritual life, the truth of existence cannot be rendered in expressions. Its truth is past as soon as it is expressed; therefore, it is a matter of "pleasure of intuition." Spiritual life, on the other hand, is within the individual life; therefore every one has his own truth. At this point, the following question is naturally raised: "Then, who has the truth of the truth?"
In other words, the truth of the truth is revealed in the truth of one single individual; the truth of obligation and ability of making a choice, of fate and volitional act, of purpose and means, of cause and effect, of human essence, of "how" and "why", of "how" and "why" of the process of acquiring knowledge, of the "Surrounding" environment and its relation to being "Surrounded," and of the criterion of being the same and different; yes, whoever reveals the truth of the "Above-Time" that surrounds Time from the very beginning to the end, and the truth of the total truth of existence and becoming, he is the "Individual Truth (Haqiqat-e Fardiyyah)," and also manifests the absolute truth of freedom. Here is the consequence which emerges after all of these short explanations:
The "Requirement of Absolute Idea" demonstrates the system of criteria so that everyone finds his own truth and follows his own freedom, obtains the value and accordance of his thought and action, and sees the relations. It is obvious that such essential "Absolute Idea" cannot be structured by human consciousness, which is continuously changing.

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Unless the provision of "Absolute Idea" is completely understood, making each and every person perform his work as if it is a sublime "duty," and thus answers the "whys" of everything; why he eats, drinks, sleeps, works, learns, thinks and breathes, any other path far from this truth and meaning that is to be followed will turn into and lead people to Hell. It should be understood that the commands, provisions, and laws needing to be obeyed should not only be the dominating one over Human but it should also be the "required" one, which cannot be determined and bound by desiring it or not. It should be noted that the "law of nature" or "law of physics," which cannot describe themselves on their own and people do not see that they are all related to the "Absolute Truth," are "necessary" laws that do not impose any "duty-responsibility." When it is taken into account that human behaviors, different from animal instincts, are within the quality of consciousness, that is, his ability to make choices, and demonstrates "moral quality," then the answers to the questions like "According to whom? According to what?" will indicate the "moral rules" that should be obeyed. The meaning of the phrase "should be obeyed" encompasses the situations in which they are not obeyed. This poses an issue. If, in the universe including humankind, all-encompassing laws have a dominating power over man, then the acts of man are not free, which is contradictory to his being a creature which has consciousness and the ability to make choices. On the other hand, if, in the universe including humankind, the COMPULSORY cause and effect relation is not accepted between the acts, behaviors and events, then there cannot be a cause or effect itself when there is no "causal" relationship; all of which means "there is no being!" Well, so? Now that each and every movement, becoming, and behavior is "connected" to a cause, and that each cause demonstrates an effect, then the very "first cause" to be discovered in the original point is the "free cause" which was not rendered "compulsory" by another cause, and is Allah, who himself created the concept of cause. Free cause reveals itself on the level of "Allah's slaves," as the peak point of being for others while he himself is not anyone else; in the Beloved of Allah in whom all creatures consume themselves. So, we have totally explained the issues, which could not be explained as a consistent whole apart from some half-truths, of compulsion-freedom, and of what the "laws" dominating and encompassing all beings in the universe are, and of where laws, which are necessary but cannot be made invalid upon one's wish, are connected: to what Allah and His Prophet taught, demonstrated and decreed. It does not depend on whether one wants to or not, because he is the criterion of all sorts of negativities when the acts are "carried out contradictorily," since they are capable of happening on their own, and everything can stand owing to its opposite. While unbelievers deny Allah, at the same time and on the other hand, they become subject to Him and realize the truth from the opposite side. "Allah will complete (the revelation of) His divine light, even though the Unbelievers may detest (it)." As a consequence, what we have to say is: "As the settlement of the issues of human being and society, what a beautiful command or decree and law it is; so beautiful that it gleams with the awareness of being faithful to Allah and His Prophet!"

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After thus settling the topic of freedom, we can make a summary in one single concise sentence:
"Freedom is freedom after submission to the Truth (haqiqat)!"
This is the cause and the goal and the target and the essence of the freedom!

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The human being in Islam is a creature Allah made for Himself; Allah's substitute on earth, a caliph, so that they can grasp "things and events;" and altogether humanity, willingly or unwillingly, is the slave of Allah and the cadre of His Beloved Prophet. The one who accepts the offer is a Muslim and the one that does not is an unbeliever (Kafir). The Prophet says:
"Disbelief (Kufr) is one single nation!"
Against the Ummah of Islam, the nation of Islam, there is the nation of unbelievers. The ones that obey the commands of Allah and His Prophet, that is, Muslims, are the caliphs of Allah. Yet, the breed of unbelievers is in the position where they deserve the decrees Allah and His Prophet assessed for them. This demonstrates that it is the Muslims who represent the sovereignty of the Supreme Ruler (Haakim) Allah. Muslims are the sovereign caliphs that represent the sovereignty of Allah and unbelievers are the ones who are subject to the sovereignty of Allah, and of course, to the sovereignty of Muslims. We can thus summarize the themes to be pointed out in this topic:
a - In an Islamic form of state, the source and employment of the "sovereignty" is not something "up in the air" and "abstract," as it is misinterpreted by unbelievers. Therefore, the doctrine "Sovereignty belongs to the absolute Truth (Haqq)," clearly frames both the source of the sovereignty and its employment by the Muslim Community (Ummah) who behaves in accordance with Allah's and His Prophet's consent; and its manifestation as power.
b - The employment of the sovereignty by the Muslim community (Ummah) has nothing to do with what is called "sovereignty of people" or "sovereignty of nation" by unbelievers. The source or sovereignty is not the "community" but the corpus of commands delivered by Allah and His Prophet. Therefore, whatever the form of state in Islam, the nature of the difference between the administrator and the administered has no equivalent in traditional Western classifications. That is, just as the Sultans we saw in monarchies throughout history cannot be placed in the same category as the Kings outside the Islamic framework, and likewise, the manifestation of the sovereignty and power within the framework of the "Grandsublime State", which is the closest one to the ideal level within the data that contemporary possibilities present, cannot be expressed within the description of the classical republic and democracy. Whether his name is Sultan or the "Grandsublime," the human being representing the spiritual personality of the nation, is the "Caliph of Allah," and thus the "shadow of Allah reflected on earth."
c - Dialectics means attitude, dialect, and style of an idea, disguised in the forms of expressions and the elements of intuitional suggestions. Each ideology has a peculiar dialectics of its own. If we use an analogy of a rifle bullet for issues to deal with, idea is gunpowder and dialectics is the shooting nucleus. The dignity of a cause becomes perceptible in its dialectics. The "essence" is always stable and fixed in a cause, yet dialectics is in motion and relocated in accordance with time and space. The glorious and magnificent dialectics of Islam, which is the ideal of all, and the unique sample on earth, is the "concept addressed to Islam," that is, understanding towards Islam, which we belong to. If we are to underline this point, which we have mentioned in relation to an understanding and the corpus of system within the general framework so far, as narrowed into the topic of form of state and administration (which is and should be mentioned in this corpus), it is as follows:
"The ESSENCE of a cause is always stable and fixed, whereas dialectics is shifted and relocated in relation to time and space."
This point should be kept in mind against some circles of "clowns" who, in order to be toadies to the breed of unbelievers, attacked the historical Muslim dynasties, apparently in the name of Islam, such as the Umayyads, Abbasids, Ayyubids, Seljuqs and Ottomans. The issue of what the ideal form should be is related to the social structure of each historical period, geographical conditions, demographic situation, economic situation, means of communication, forms and quality of social groups, distinction and trends of classes, and conditions of esteem in which people feel themselves (for example, the difference between attaching higher value to morality and to money and name and fame). Apart from the fact that Monarchy might be a practical solution, how can it be possible to deny the truth of "hereditary" factor, which does not have significance on its own in Islam and demonstrates a broad range of issues ranging from some diseases to "criminology" and other related topics invited by the subject itself, and from the human organism to certain talents related to spiritual advantages? The evaluation of being right or wrong is one thing; to rightfully employ power or not is another thing. It is one thing to naturally and eventually grasp the flag as the strongest; to necessarily consider the circumstances in which power prevails as the most significant determinant is another thing. If it is so sweet and democratic to obtain and determine the political power through the economic power of a wealthy father, why should it be bad to inherit the power position? It should be noted that we are not advocating monarchy. However, we cannot tolerate some fools, along with their so called Muslim toadies, who defame the history of Islam at one sweep by using the prejudice of "sweet democracy, bad monarchy" as a shortcut. In more than seventy years of the Republic, which president, prime minister or political party leader can be considered an equal to Osman I (Ghazi), Orhan I (Ghazi), Murad I (Hudavendigar), Mehmed II (the Conqueror), Selim I (the Brave), Abdulhamid II (the Divine Khan) or the monument of suffering and being oppressed, Mehmed VI (Vahideddin)? Look at their armies, economic situation, scientific studies, prosperity and viziers. This is what can be seen and evaluated in it: Purpose is Islam, and, throughout history, whatever the form of state was, what is to be answered is who accomplished this truth, and who did not.
d - Apparently, in some systems, power rises like a so-called pyramid from bottom to top, but imposing aggression, injustice, all sorts of theft for its interests, banality and inequality at the top of the power ladder and under the slogan "Sovereignty belongs to the nation," while justice, peace and quietness seem to prevail in some monarchies. The reason for this example is: whatever the form of state and administration is, the source of power, and the doctrine "Sovereignty belongs to the absolute Truth! (Haqq)," and what makes the employment of power legitimate, do never change. Therefore, in this sense, compared to Islam, connecting the sovereignty to the decrees of Allah and His Prophet, whether its name is democracy or monarchy, all other forms of state and administration are fallacious in terms of the source of power and the point legitimizing the employment of power. One of the consequences to be drawn is as follows: Do not let some people, who are toadies and "prostitutes" and seemingly to suggest ideas on Islam, try to deceive people with the so-called motto, "living together in peace," for the sake of appearance on TV channels and seizing a bit of space in the secular media, just like the dishonorable who chose the way to do their best to seem witty and friendly to be invited to the banquet in a wedding ceremony. It is possible to live together with unbelievers only through allocating a place for them under the umbrella of Islam, not accepting any secular-democratic umbrella and living with them under it. As a matter of fact, it would otherwise be the domination of the unbeliever and the imprisonment of Muslims.
e - "In Islam, there is the spirit of, not the actual form of, administration." An additional point is this: There is no model, other than our "Grandsublime State," which is thoroughly framed to the slightest detail as a corpus of Ideology. A further additional point is: In Islam, in all areas including the state administration, "the work is given to the capable ones," as the criterion of merit. Another additional point is: Parliament is under the command of the nation, government is under the command of the parliament, and execution is under the command of the government. When all these intertwined points are taken into consideration, the "Sublime Assembly" in our model of state, which is to be established by the will of the nation, has nothing to do with the ones established according to well-known electoral systems and characterized by deceiving and fawning people, or misleading and abusing people's aimless and selfish tendencies. Distinguished individuals in all areas of work and action, who in fact became prominent just for these characteristics, represent the will of people who accept those fields of work and action they are involved in, as a way of life. Compare this sort of manifestation of national will, as one who believes that the earth is a field to plough before one goes to the other world, and while seeking to obtain Allah's consent, with the situation of the current assembly representing an unqualified breed of man and the junkyard of the nation!

PUNCTUATIONS

If we want the topic of criteria related to competence and consultation in Islam to be framed in a dynamic way, we should note the words of Allah's Beloved: "Gabriel came to me and said: Allah commands you to hold a consultation with Abu Bakr." And again the word of Allah's Beloved One:
"In a tribe that has Abu Bakr in it, to assign anyone else other than him as a chief (imam) is never worthy."

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A consultation is held with a competent one. Competence is significant not only during the selection process but also in a matter of assignment.

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While the Prophet of Allah was being laid to eternal rest, the people of the example (of Prophet) and the community (Ahl as-Sunnah) drew a conclusion from the participants' attitudes at the Saqifah meeting, that the matter of selecting a caliph was required (Wajib); even the most essential thing to be prioritized.
The people asked Said ibn Zayd:
"Have you witnessed the death of Allah's Prophet?"
"Yes!"
"When did they do homage to Abu Bakr?"
"On the day Allah's Prophet passed away. Muslims hated the idea of being regarded as an unguided and loose congregation, even for a few days!"
"Was there anyone who was against him?"
"No; only the "seceders" (Murtads); and some of the Companions (Sahaba) from Madina (Ansar), who were about to be seceders if Allah had not saved them."
"How about the Immigrants (Muhajirs) from Mecca, did they avoid commitment?"
"No! Before the Immigrants were called, they themselves came one after another and declared faith."
After considering the events of the Saqifah meeting, they reached the following results: On the one hand, there are the ones who are capable of being the Leader (Imam) and can meet the requirements for it, and on the other hand, there are the ones who meet the requirements to select the Leader. And there are those who are excluded from these two groups.

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Let us show the difference, as a conclusion drawn from the scene above, between the ones who see power as a position to take all the best for themselves, and those who see it as a position of great duty and responsibility: "Al-Mawardi, on this issue, says: The selection of the Caliph is a 'fard al-kifaya' (that is, the duty which was undertaken by someone or some people only to save others from the responsibility of it). In other words, when the one who has the capability of being the Caliph starts performing his duty, the compulsory condition for others is aborted. If no one undertakes the responsibility, the community is divided into two: the ones that have the competence to select and the ones that can meet the requirements of being the Imam. If there is a delay in the selection of the Imam, none other than these two groups in the community can be blamed for committing a sin or an unlawful act." Besides the issue above, now think about this: What about those men who slander those who perform the compulsory Jihad duty? These slanderers are totally incapable with their heart, culture, mind or strength to do the same, and should have in fact felt gratitude for the ones who perform their own duty since they undertake it. "Did we say men?" "No, they are not even 'men,' but much less than men: they are instead a type of feminine boys!"

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The criteria "to entrust the work to the most capable one" and "not to deliver the 'trust' to the one who deserves it, is a forewarning of doomsday (Day of Judgment)," are already known. Let us reinforce this warning with an anecdote from the Great Imam from the Hanbali School, and put forward the criterion for evaluation. They asked Imam Ahmad ibn Hanbal: "Which one of these two men should be the Commander in war? One that is brave and strong, but a sinner; or the other, who is a mature believer but weak and incapable. Which one makes a better commander and with which one should we fight together with?" Here is the reply from Imam Ahmad ibn Hanbal: "The strength of the former is to the advantage of Muslims and his sins are to his own disadvantage. The faith of the latter is to the advantage of him but his incapability and weakness are to the disadvantage of Muslims. In my opinion, the one who is Muslim yet sinful and strong should be assigned as the Commander in war; you can accompany him in a campaign." Now that every benefit is a science, the science of "social benefits," besides, the balance of "individual" and "society," "individual truth" and "social truth," are all found in the example above. It also demonstrates the ability to make a fine distinction between the relation of "work to work" and the faith of "man to man." The art of distinguishing the "honest" from the "impostor," and using the criteria in the most appropriate fashion, along with many more multicolored and brilliant aspects of "the truth of community," can also be found in the example above.

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Both in the Hadith (collection of writings that document the sayings and actions of the Prophet peace be upon him) and in the Qur'an, Muslims are not required to obey a particular form of administration: it is a matter of leadership, capability, council, justice, and a governing body which embraces all of the worldly affairs. The "essence" will be kept the same, whereas the form can be changed in accordance with the circumstances of that time and to the advantage of society. In brief, in Islam, "what matters is the spirit of administration, not the form of it." Taking into consideration the fools and traitors who would try to interpret the phrases in the way they wish: The phrase "not the form of [administration]" does not mean that there is no administration or no state in Islam. It implies the following meaning: No specific form of administration has been particularly determined with its own criteria within Islam.

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Abu Bakr used to be called the "Caliph of Allah's Prophet" by Muslims. This can be interpreted using the following points: In accordance with the circumstances of that time, this is because Allah's Prophet (pbuh) loved him and implied him, most importantly and directly because Allah's Prophet was the most loved, and because it was Abu Bakr who reminded Muslims of Allah's Prophet. Umar succeeded Abu Bakr as the Caliph, and the Companions (Sahaba) called Omer, "Allah's Prophet's Caliph's Caliph." Allah's Prophet decreed "Obey Abu Bakr and Umar after me;" and it is well known that Abu Bakr assigned Umar as the Caliph when he was on his deathbed. As we indicated above, it is obvious why he was called "Allah's Prophet's Caliph's Caliph" by the ones who selected him. Umar decreed, "This title is too long, call me instead the 'Commander of Believers' (Amir al-Muminin)." The two titles for the great position of social will and executive power, Commander of Believers or the one vested with Authority (Ululamr), as the great position of social will and execution, are the same thing. This shows that what matters is not the cliches but the meaning. In the "Grandsublime State," the title that bears those meanings is the "Grandsublime." Then, using the word "Caliphate" is not an Islamic requirement or one of the requirements of the form of Islamic government.

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It must be clarified that in an Islamic state, naturally the head of the state is also the Caliph. The reason why the institution of Caliphate is thought to be a distinct structure is that the states of Muslims appear as separate states here and there, and the necessity to indicate whose "head" among those states of Muslims is the all-encompassing one. The separation resulting from geography, representative competence, and claims for possession of power, led to contention over the Caliphate and it caused the dichotomy of state with the Caliphate here and that without the Caliphate there. In other words, the essential point is that all the Muslim communities in the world would be united around one state and leadership. Apart from some accidental reasons such as geographical distance and weakness, there can be no such thing as separate Islamic states. As in the phrase, "Only nobles can understand the nobles' jargon," this is a fine point that can only be understood by noble souls whose only wish is Islam: Just like the war between Selim the Brave (Selim I) and Mamluk Sultan Tumanbay, and their contention over the Caliphate is not a struggle for a sultanate itself or ordinary selfish interests but for Allah's consent, that is, for the unity and reinforcement of the Islamic community (Ummah), with the sincere prayers for leaving the flag to the one who most deserved it. What we would like to say is this: Regarding the Caliphate, every person or individual should be evaluated, without any invented overgeneralizations, according to his good intentions, ill intentions, and obligations stemming from the circumstances, and thus personal conditions peculiar to and surrounding him. Here is another point: Because we indicate "a single Islamic State," some fools, while there is not even one truly Islamic State right now, may come up with a so-called idea that we should first found an Islamic Union, just to divert the conditions in which we struggle. Founding an Islamic Union comes after founding the Islamic State; otherwise the function of an Islamic Union under the circumstances will be no more than the weak organizations such as the fake Organization of the Islamic Conference. This is the consequence of all: This point which will provide the Islamic unity in the world, under the circumstances we all experience, warns and reminds us of the necessity and responsibility of founding the Islamic State as soon as possible and going at it "hammer and tongs."

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The "Grandsublime State" is the form and name of our state. First of all this fine detail: When we look at the states founded by Muslims in history, we see that they did not have a name highlighting the tribe just because of the Muslim understanding of "Ummah" (Muslim community). Umayyads, Abbasids, Ayyubids, Seljuqs, Ottomans, so on and so forth. As it can be seen in these examples, they are all called with the name of the one vested with Authority (Ululamr), the one who represents the social will and executive power, instead of the name of the tribe; therefore, the name of the states is not the name of the authority of a specific or mortal person who has the power but the name of the position of social will and executive power, along with the main function of any name by which someone or something is recognized. And within the periods of a dynasty as the rings of a genealogical chain, passing from one to another, the state is administered with the same attribution which is a total symbol of the whole course. Considering the fact that the model of our state drawn by the Ideology of the "Great East" has no aspect peculiar to a monarchy, that is, a sultanate, the name of the position of great social will and executive power; the abstract name of the position to be filled by the most deserving person is the "Grandsublime." The "Grandsublime" does not only imply a name but also plays the role of an adjective; it will be explanatory enough when we say that the state is a legal entity and an adjective implies "the states, characteristics, qualities, indications and signs of a person or thing." The "Grandsublime" is, first of all, a name which is far from the light attitude as describing a state with the adjectives such as "excellent, lovely, or beautiful." It is a significant distinction, because a description like "State of Islam" might imply a limited meaning as if the state were Islam per se. It may leave an impression as if every kind of emerging negativity could be connected to Islam per se. However, as we have indicated before, the essence remains the same, whereas the forms may change in accordance with the needs of the time. Indeed, let alone the founded states that exist(ed), the light attitude taken in most of the books on "State of Islam" is regarded as if it could be connected to Islam itself, instead of the person who wrote it. Imagine the murders of a man who directly humiliates Islam, while mumbling Islamic cliches in order to screen his own foolishness, and thus using Islamic motifs as a shield. Even though it could be called an "Islamic State" instead of a "State of Islam," and in this way it could be more appropriate to use the adjective "Islamic" with an adjective suffix (-ic) added to the name "Islam" and thus to imply the quality of the "state," it would be a light attitude again due to the fact that it is named by using an adjective as we mentioned above. Just as it will not change its quality if you call a lumberyard a drugstore, and likewise, calling a hag "beautiful" will not avail her. And a second point in relation to the ones mentioned above: The name of our state, the "Grandsublime State" is both correct and beautiful since the "administrative forms" of states are accepted as their own names. Islam is not a form of administration; and the "Grandsublime" is a form of administration in accordance with Islam.

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Here are some points to be taken from the topic "Republican and Personal Administrations" on the characteristics of the "Grandsublime State," in the words of my master, Necip Fazil: I am a man of literature, who endlessly suffered and engaged in the roots of Western and Eastern knowledge, and hereby declare; "Let the others come and see what knowledge is, in the wisdom of the great Islamic sufis." Accordingly, I would like to mention the famous sufi Abu Bakr Shibli's words for another sufi Mansur al-Hallaj: "While we discuss the divine secrets in cellars and such isolated places, he exposed himself publicly and revealed the secrets!" says Shibli, who demonstrates, with these words, his expertness at all the manners and subtle details of the inner universe and beyond. He was also a master of worldly affairs and people's administration to the finest detail. Now, let us see what magnificent criteria he points out about the forms of republican and personal administrations: "The main distinction between a republican administration and a personal administration is the influence the people have on the state administration. The greater the people's right to supervise the government, the stronger the republican spirit within the administration. When the statesmen lose their personal power and become only members of the executive council, then the supervision of people reaches its highest level. In absolute administrations, no matter what or how it is named, all of the power concentrates on an individual or a few members, and this results in the following: there would be no abstract (pure) worthiness or capability. People would have to cluster around a few people instead of around certain causes. When these few people are gone, everything is gone. When people are aborted from the position of supervision, they become a herd of slaves. Opponent classes and groups cannot protect their rights, as they do not find themselves sharing the state administration. The ones who administrate would not recognize their rights. Therefore, people would deal with the matters on their own, and try to save their own interests. However, in the real republican administrations, which rely on the people, the consequences would be the opposite." We do not know any other example in the Western world of knowledge, other than this sufi, which is full of so many works on democracy that they could fill the vast Haymana prairies of Anatolia.

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Our "Grandsublime State" model, which redirects the Western domination and offers Islam to the "New World Order," exists in the system of Great East-Ibda as a thorough unit to the finest detail; one with every element in the appropriate place. After this nucleus fixes its roots in its own soil, with its roots emerging all over the world and its branches spreading out across the sky, it will offer itself as the "New World Order." Our "Constitution", which is shown as a complete framework and appropriate to all types of local characteristics belonging to various geographical regions and ethnic communities, demands to be put into practice like the rings of a chain linked to one another, encompassing all the secondary or tertiary differences (to be handled as an affair of internal organization) which are only details that cannot damage the "essence!"

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The issue that should be gradually adopted by the Islamic world and by which, then, the Islamic world should gain others' support for and struggle for, is the negation of the United Nations organization. Additionally, the goal of ours should be to object strongly to accession to the European Union, and in order not to make it demonstrate a weak attitude of objection as a mere "I won't!" to the command "You are going to be!", the only thesis that can be employed is our model of the "Grandsublime State." That is, embracing the authority of the "Great East-Ibda" concept and making it dominant.

STATE OF GRANDSUBLIME

20 Temmuz 2008 Pazar

Mirzabeyoglu's Photografs -II-

Mirzabeyoglu's Photografs -I-

10 Temmuz 2008 Perşembe

ABOUT THE AUTHOR

Chapter IV: GRANDSUBLIME STATE (THE NEW WORLD ORDER)

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