Our Principles

1. Oneness

The entire realm of existence is the property of Almighty Allah, the sole Creator. Allah (C.C.) is the absolute and sole ruler of the realm of property, the realm of the kingdom, today and the Hereafter; is the Lord of the worlds. It belongs to Allah to create and manage. Allah’s commands are the law in the universe; It means an offer for strong-willed people. The only being worthy of absolute obedience and unlimited love in this world is Allah. Just as the truth that makes life meaningful is the existence of God; only Allah is the purpose of prayer, servitude, life and death. In this regard, nothing can be equal or similar to Allah!

Allah is the only God to whom a person can turn to herself with endless love, to pray and take shelter with unshakable confidence, to submit with absolute obedience, and to whom will give an account on the Day of Judgment! Allah; transcendent in its divinity with its inaccessible, boundless majesty; is the immanent in lordship with power in every moment and area of ​​the universe and life.

Tawhid, the common call of the prophets to humanity, is our worldview and way of life, as well as our belief. Tawhid is our cause and invitation. To stay away from all kinds of beliefs, thoughts, order and ideology that are against this truth; It is our most basic principle to reject all forms of domination over people.

Today, we see it as a tawhid-based responsibility to fight against the exploitative global capitalist system that dominates humanity, monopolizes the earth’s resources and spreads inequality and injustice, drives people away from their nature and values, and corrupts culture and generation.

With the truth of tawhid and the hereafter, which makes man honorable and free, and leads to salvation; Bringing humanity together with the universal ideas of Islamic civilization, which offers mercy, justice and brotherhood to humanity, constitutes the basis of our struggle.

Our aim is Allah, our cause is i’la-yi Kalimatullah.

• Justice

The source of peace and well-being in social life is justice. In today’s world where the blessings of the earth are unfairly exploited, people are deprived of their natural rights, and societies are ruled under pressure, the most basic need of humanity is justice and freedom. It is a human and Islamic responsibility to be the defender of people who are persecuted and seek justice wherever they are in the world.

The dignity and freedom of every human being deserves protection. First of all, our concerns for the society we live in, and for all humanity, lead us to struggle to liberate humanity from the pressures of the oppression and exploitation order that has surrounded the world. We can only be just and moral to the extent that we defend the law and freedom of others as our own law and freedom.

• We consider the struggle for each oppressed, victimized and needy individual as an important dimension of the Islamic struggle.
• It is our duty to work for the “safety of life, property, religion, mind and generation”, which is the main purpose of Islamic law.
• We are fighting for rights and justice not only for ourselves, but for everyone, and we stand with the oppresses without asking their identity and against to the cruel. Our basic motto is to stand up for the truth, to testify fairly, and not to deviate from justice because of  grudge against a community.
• Our approach in dealing with people; trying to recognize instead of defining, trying to understand instead of judging, behaving with fairness and compassion towards everyone and in all matters, and taking merit and competence as a basis in assignment.

• Morality

Our Prophet (saas), who has a “high moral character” confirmed by Almighty Allah and which amazes even his enemies, defined  as prophetic mission to complete good morals. Islam, which reveals that human nature is endowed with beauty and goodness, contains moral principles that will enable man to develop attitudes and thoughts in accordance with his creation. These principles, which give direction to intentions before behaviors and bind morality to the Allah, were built with the first messages of revelation and faith.

• Being Equipped with good morals and gaining a personality is the primary duty of every Muslim. Realizing this is the primary goal of our education effort. It is unthinkable for any individual or community that has not reached a consistent moral integrity within itself to continue a struggle for an invitation.
• To understand Islam only with the basic worships of worship such as prayer, fasting and pilgrimage is to misunderstand this religion that was sent to save humanity from all kinds of troubles. Islam is primarily a moral religion. Its goal is to build a moral person, a moral family, a moral society and a moral world. Throughout history, many towns have been conquered by the good morals of the Muslims who went to those towns for trade and invitation without fighting. We believe that the real conquest is the conquest of hearts.
• The most important value that makes individuals and societies peaceful and happy is moral virtues. The only savior who can get the world out of the moral crisis it is in is the moral order of Islam. However, humanity’s meeting with this savior is only possible if Muslims, who are experiencing the same crisis, hold fast to the moral principles of Islam, adopt Islamic moral values ​​and present a practical example to humanity. We feel the responsibility of such an example and witnessing, which will be presented with a pure heart, a sound mind, and sincere sensitivity.
• The first attribute that a Muslim or Islamic community should have is to be “reliable”. For this reason, we consider it a prerequisite for our fellowship that our brothers and sisters who take part in our work have this title.

• Mercy

We are the servants of Almighty Allah, Who has written Her mercy on hisself, and we are the Ummah of Allah’s Prophet, who was sent as a mercy to the worlds. Allah’s mercy and grace is essential in Allah’s turning to His creatures, and mercy is essential in the Prophet’s dealings with people. The reason that drives us to struggle is, in essence, our compassion towards humanity. This is why;

• We want for all humanity what we want for ourselves. At the beginning of this desire is the peace of the world and the happiness of the hereafter.
• We act by believing that no struggle that is not based on the salvation of the hereafter can bring peace to humanity and that our own salvation depends on our struggle for the salvation of all humanity.
• We define our struggle as an act of cooperation and kindness together with the invitation. By keeping the spirit of social solidarity alive, with the principle of competition in charity, we aim to institutionalize and expand material and moral assistance.
• Not only humans, but also all living and non-living beings on earth are in need of compassion that will encompass the earth. We know very well that nature, together with its contents, is a verse of Allah and entrusted to man. It is our duty to understand these verses in the most correct way, to be aware of this trust, and to try to gain the consciousness of an environment and existence entrusted to humanity.
• We stand against the global capitalism’s exploitation , which brutally exploits and pollutes nature, corrupting culture and generation to the point of interfering with their genes. We regard the struggle for the improvement of the generation and the improvement of the supply as a responsibility of mercy and trust.

• Brotherhood, Ummah and Consciousness of Unity

Our Lord has declared believers to be brothers. Brotherhood law against each our other; It creates rights and responsibilities that require loving each other, preferring each other to our own selves, helping each other, not oppressing, not surrendering to oppression, and acting mercifully. The fact that Muslims are different tribe, culture, sect and disposition does not prevent brotherhood and the responsibilities that it entails.

It is natural for a person to feel close to his own tribe and to follow a sect. However, nationalism is a disease based on jahiliyyah and sectarianism is a disease based on ignorance.

Muslims, who suffer from these diseases and make up a significant part of the world’s population; In the last century, when it was torn apart by artificial borders, puppet regimes and nationalist approaches, we witness that it drifts away from being the subject of history and drifts like garbage on the water.

In order for Muslims to be united against imperialist ambitions and separatist practices, they must get rid of the racist, sectarian and ideological blindness that serves imperialism. Fragmentation and occupation first started in the minds and then took place in the geographies. For this reason, first of all, the disintegration in the minds must be put to an end and it is necessary to get rid of all bigotry, especially nationalism and sectarianism, which cause discord.

The fact that our colors and languages ​​are different is a verse that will enable us to meet and mingle, and the fact that we have different sects and thoughts is essentially a mercy. Islamic brotherhood requires that we see these differences as wealth and surround each other with compassion.

Our basic approach in this regard;

• To see ourselves as a part of the Ummah, to consider all Muslims in the world as brothers, to worry about their problems, to be sensitive to their problems, to strive for the solution of these problems and to have a religious responsibility.
• To respect the rights and different perspectives of our brothers; is to show mercy, love, tolerance and kindness to each our other.
• It is to excuse each other on the issues we disagree and to stand shoulder to shoulder on the issues we are allied with.
• To embrace the achievements of Muslims as a whole in our country is to establish relations with all Islamic communities on the basis of brotherhood. It is to wish good for each of them, to be happy by seeing their success as our own success, to help each other for charity by creating working grounds that will keep the spirit of togetherness alive.
• In today’s conditions, blasphemy is one nation and imperialism is one front. Our destiny and our freedom depend on each other. It is imperative to resist on a global scale with the consciousness of the Ummah against the global exploitation and occupation that is embedded in the Islamic world. It is to carry the ideal of unity of the ummah, to work for it, to support all kinds of social, cultural, economic and political cooperation and initiatives that will contribute to this.

• Being Mediocre

Being a mediocre ummah; It is a target set before us. Sincerity is a level that can be reached with good intentions and authentic knowledge. It is the line of sobriety that will protect from deviating from excess and understatement in understanding and living. The way to catch this line is to embrace science and wisdom, to understand the divine will correctly and to follow the sunnah. Within this scope,

• We see the integrity of the Qur’an and the Sunnah as indispensable for a correct understanding of religion. We aim to shape our religious understanding and life according to the Qur’an and authentic Sunnah. By staying away from wholesale rejection and wholesale accepting approaches about our narrated sources, we base the determinations of competent scholars on the determination of authentic hadith.

Islam reached humanity with the river of knowledge that our Prophet (sav) entrusted to his ummah, fed by two sources that we will not stray from when we sip it to the fullest. Our scholars, in the historical flow of this river, fed by the source of the Qur’an and Sunnah, have given life to new issues with ijtihad. They answered the questions of the period in which they lived, produced solutions to their problems, enlightened the society, and demonstrated that Islam appeals to every age and geography in a lively manner. Faced with new cultures and knowledge, Muslims have dealt with them with an encompassing approach and internalized the part of them that has a share in the truth. In the same way;

• We consider it imperative that this approach and dynamic understanding of fiqh, which sees wisdom as a lost property, should be kept alive by today’s scholars.
• We adopt the Qur’an and the Sahih Sunnah as our basic curriculum in education in order to ensure that our imaginations are shaped by making maximum use of our basic information resources and that our life model is built on this.
• In our educational activities, which we implement to raise moral and qualified people who are conscious of servitude, we aim to make a spirit of education dominate, in which knowledge will turn into consciousness and action.
• We consider the guidance of the ulama essential in the creation and updating of the fiqh of movement , the idea and the curriculum, and in clarifying the controversial issues. We believe that it is essential to make a special effort to train scholars who are able to carry out this guidance, who have deepened in Islamic sciences, who can read today’s reality and world events, and who can lead the Islamic movement and society.
• We believe that in order to meet the hopes and expectations of humanity, Muslims should re-equip knowledge with a perspective that will blend the mind and the heart, revelation and science, and that wisdom should prevail.

In the light of knowledge and wisdom, with an approach that we see as a requirement of the line of moderation;

• We define ourselves as a movement that is “on the right path but does not see itself in the center of truth”.
• Not with an exclusionary, blasphemous, or judgmental approach to those who have different interpretations; We prefer to approach with a convincing language and an inviting identity.
• We have a balanced approach to all fundamental phenomena that cannot be separated from each other, such as the Qur’an-sunnah, the world-the Hereafter, life-worship, trust-effort, science-deed. We adopt to avoid all kinds of extremism and bigotry.
• Consultancy

Consultation is a management style and work ethic that Allah commanded our Prophet (sav) and which he followed while carrying out his affairs. It is the most distinctive feature of our movement to carry out our affairs in consultation among us. It is possible for our efforts to become permanent and permanent only if they are institutionalized in the direction foreseen by the common mind on the basis of consultation. With a participation where justice is observed in representation, the consultation grounds that include our brothers who have competence, merit and labor ensure that our movement is guided by “common wisdom”. Because common sense is at least as important as corporate identity. In order to do good works together, it is necessary to think and decide together. In order to provide this;

• In our organizations and in all our activities, consultation-based operation is taken as a basis; The consultation mechanism is carried out at every stage, from the local to the general, from bottom to top and within the framework of law.
• We think that the right attitude to socialize the values ​​we believe in and to take part in the solution of problems in general issues that concern our nation and our country is to act jointly with other communities on the basis of consultation.
• Within the culture of consultation, we care about being open to criticism and making self-criticism. The basic condition of development in terms of ideas, organization and activities is to be open to criticism. It is a right to criticize and a responsibility to abide by the morality of criticism for each of our brothers and sisters who have shouldered our struggle; We also accept self-criticism as a duty for our movement.

• Prophetic Method

We carry out our struggle as a duty of servitude and we believe that it is a religious responsibility to continue this with the prophetic method. “Surely, there is a good example for you in the Messenger of Allah.” It is our Lord who says [3]. He is the disciple of the sky, the pioneer of the earth, and the greatest example of all time. The struggle of our Prophet (saas) after he came to be a prophet and the examples of the messengers (pbuh) whose stories are told in the Quran are the road map of our movement. The basic lines of this map are:

• To realize an Islamic transformation through invitation and educational activities that will enable our beliefs and moral values to color our individual and social lives, based on tawhid-based awareness in the light of revelation.
• To base on an Abrahamic struggle that will activate the minds, without sacrificing the teachings, even if we are alone, on the way of reforming the generation and building the society.
• Announcing the call of Islam for otherworldly and worldly salvation, starting from our closest circle, and prioritizing a family-centered struggle.
• To present all warning and herald messages with soft words, to act with persuasion, to stay away from all kinds of pressure and violence in invitations and notifications.
• To act in a planned and organized manner, as the Peraphet of Allah (pbuh) applied sensitively at every stage of his struggle, such as the invitation, the emigration, the state, and the jihad.
• Continuity in struggle; aiming at the dominance of divine principles in all areas of life, based on gradualism in individual and social change.
• To follow a way that prioritizes the necessity of the moment by determining the fiqh of action according to the conditions of the day.
• While socializing the values we believe in, being sensitive to social problems and making efforts to solve them.
• To act with a sense of responsibility and an encompassing civilization horizon that will convey the message of Islam, which has a universal character with its call to all humanity and a value system that transcends time and space, to all humanity.
• To carry out this struggle, which will continue until there is no place left on earth that the sun of Islam has not illuminated, and there is no trace of the darkness of strife, for the sake of Allah alone, without any worldly expectations.
• Fighting Spirit

Taking part in our work carried out only for the sake of Allah is on a voluntary basis. However, being involved in these efforts, which are put forward as a duty of servitude, requires a seriousness, self-sacrifice and striving worthy of this duty.

Genuine faith moves a person to action. We have to activate the action required by our faith in accordance with the purpose of creation. Islam asks us not only to be “good”, but also to be “active good” who struggle against evil with our hands, tongue and heart. It declares that our salvation depends on it.

It is unthinkable that a religion that does not command the fight against evil and resisting demons will offer peace, justice and freedom to humanity. Spirit of Tawhid requires Muslims to be armed with a consciousness of resistance against global imperialism.

In order to banish evil, to live by Islam and to carry the call of our Prophet to humanity, we have to fulfill the responsibility imposed on us by the conditions we are in. This responsibility, on the other hand, is sometimes by making the soul kneel, sometimes by bruising the elbow on the path of knowledge, sometimes by invitation, sometimes by giving. Sometimes this responsibility comes from serving the parents, sometimes shouting the truth in the presence of an oppressor, and sometimes fighting in the way of Allah with unbelief in order to expel the fitna of unbelief. It is possible to bear the burden of this responsibility in all circumstances, by having the spirit of struggle required by this sacred burden. Because Allah shows the way to those who strive for it.

Jihad means mobilizing with all power and means to remove the barriers between man and Islam. It expresses a state of endless effort and action that a person should continue starting from his own nafs, aiming at meeting all humanity with the light of Islam without any obstacles in between.

The concept of jihad; It is a concept that is too important to be abandoned to shallow understandings that knowingly or unknowingly make some Muslims pawns of global imperialism, that cause Muslims’ weapons to be directed against Muslims and innocents, and that transform jihad into murder. Jihad is too broad a concept to be confined to the concept of stanza.

A Muslim who acts with this spirit should be a witness to his cause and invitation. Martyrdom is a concept that expresses being in the way of Allah and dying in the way of Allah. The first of these is our servitude responsibility, the second is a result bestowed by the grace of Allah while fulfilling this responsibility properly.

Martyrdom is to testify to our words with our deeds and to our claims with our lives. Martyrdom is to demonstrate loyalty to our cause with our example.

It is our greatest duty to be in the way of Allah until our last breath. Giving our last breath in the way of Allah is our highest wish.

1. Independence

In order for a struggle to have a principled and continuous march, it must continue its work based on its own original resources and not be dependent on any external power. It is inevitable for these incompetent structures to become a tool that serves the purposes of the power centers on which they are based. Therefore;

• As an actor in the struggle for social improvement, we aim to stand on our own feet, both intellectually and materially. We adopt as a principled attitude that our intellectual and institutional structure is independent of any external power.
• We consider it appropriate to carry out joint projects with public or private institutions, provided that they do not contradict the principles and values of our movement.
• We do not ignore politics, which is an effective force on social life. However, we maintain a supra-political stance. We see it as a necessity of our inviting identity to stay away from daily political conflicts and attitudes that may cause the perception of an extension of any political party.
• We do not remain indifferent to political decisions and attitudes that affect every aspect of the society we live in. We stand behind the decisions and practices that act with a principled attitude, serve the fundamental values of Islam and serve the social interest. We think that it is a responsibility of our struggle for social improvement to stand against the understanding and practices that are contrary to these.

1. Transparency

In order not to create a curtain between the invitation of a movement and its interlocutors, and not to be given the opportunity to be defined by others, it should be clear enough in terms of its idea and organization and make itself known. Therefore;

• We see transparency in our organization and activities, openness in our ideas and invitations, legitimacy, openness and accountability in our work as a condition of being reliable. We consider it our primary duty to clearly explain our identity and purpose to the society.
• We act within the framework of our principles and within the integrity of an organization in all our intellectual and actual works. We act with the principle of maintaining a qualified, efficient, planned, programmed, auditable, accountable, open, original and transparent structure.
• We want to be able to realize a new revival and construction struggle on the axis of tawhid, justice, wisdom, morality and decency. We act in order to make our belief values dominant in life. For all these, we consider institutionalization important with the principles of legitimacy, transparency and recognition, as well as the principles of sacrifice and volunteerism.
• We adopt as a fundamental principle to carry out our work and assignments in an open and transparent process, and to ensure that everyone involved in our organizations is accountable for their area of responsibility when necessary.
• Horizon of Civilization

The essence that gave birth to civilization in the history of humanity is prophethood. However, in the historical process, the emergence of different civilizations has occurred as humanity moved away from this essence. The last rising of the sun of Islamic Civilization Hz. It happened with the Prophet Muhammad (sav) and the city where this civilization was born was called “Medine-i Münevver’e” (bright city). The sun of this civilization has continued to illuminate and warm humanity in a great geography of the earth for centuries, from Medina to Baghdad, from Mecca to Damascus, from Bukhara to Cordoba, from Jerusalem to Istanbul.

Islamic civilization has internalized the beauties of different cultures and civilizations with an unshakable self-confidence that puts people in the center and rises on the basis of science, law and justice. The Islamic civilization has allowed people of different faiths and races to live in peace with a wide tolerance, and institutionalized serving all living things with the tradition of foundation. It is an encompassing and universal civilization.

However, in the last few centuries, Western civilization, which gained economic and military power by brutally exploiting the earth’s resources, has shadowed this sun. In this process, the Islamic Ummah has been condemned to the deep trauma of the psychology of defeat and the attacks it has been subjected to.

In order to get rid of the effects of this trauma, we need to go down to our civilization roots. With the awareness that all the cultural and values heritage such as science, art, literature and architecture produced by the ancient Islamic civilization belong to us, we need to find solutions by making use of our civilizational accumulation.

In today’s world, other civilizations have turned into dead basins under the consumer pressure of modern Western civilization. The only harbor where humanity can take refuge is the Islamic civilization. It is the responsibility of Muslims towards humanity to re-establish the Islamic civilization in order to ensure that humanity is enlightened with the light of that civilization and finds peace with its heat. For this, we must revive our civilizational heritage, which has touched every aspect of life under the shadow of Islam, with a strong civilizational horizon. In this context, every Muslim individual should mobilize his talents and every Muslim nation should mobilize his resources.

As the Human and Value Movement, our slogan is to present the civilization horizon, which was fermented by the Messenger of Allah in Medina and spread by his companions to the entire human geography, as a recipe for salvation once again.

Effort is from us, tawfiq is from Allah.

[1] Surah Al-Baqara/143

[2] Surah Al-i Imran/104

[3] Surah Ahzab/21