Islam without Extremes: A Muslim Case for Liberty (47 page)

8.
Undated letter (1925) from Abdullah Cevdet to his wife, Fatma Hanım. He also provides information about his meeting with Mustafa Kemal in Abdullah Cevdet, “Gazi Pasa’nın Köskünde,”
Ictihad
194 (December 15, 1925), pp. 3813–16; quoted in Hanioglu, “Garbçılar,” p. 147.

9.
Erik Jan Zürcher,
Turkey: A Modern History
(London: I. B. Tauris, 2004), p. 168. Zürcher’s book on the PRP is
Political Opposition in the Early Turkish Republic: The Progressive Republican Party, 1924–1925
(Leiden: E. J. Brill, 1991).

10.
Turkish historian Zafer Toprak, during an interview given to journalist Nese Düzel: “Atatürk Fransa’nın 3. Cumhuriyeti’ni kurdu” [Atatürk Founded France’s Third Republic],
Taraf
, October 10, 2008.

11.
Erik Jan Zürcher, remarks at the “Secularization and Modernization in Turkey” program held at Bilgi University, Istanbul, October 14, 2009.

12.
Serif A. Mardin, “Ideology and Religion in the Turkish Revolution,”
International Journal of Middle East Studies
2, no. 3 (July 1971): 208.

13.
“Her yeri dolduran Türktür. Ve her yanı aydınlatan Türk’ün yüzüdür.”
Daily
Diyarbekir
, September 6, 1932; quoted in
Atatürk yılında Diyarbakır
, vol. 15 of
Kara-Amid
magazine, Diyarbakır, 1981, p. 8.

14.
Moderate nationalists such as Ziya Gökalp had defined Turkishness as a cultural identity, whereas more radical individuals such as Yusuf Akçura emphasized ethnic purity. Kemalism, especially in the 1930s, accepted Akçura’s version and praised “pure Turks—with Central Asian origins. Büsra Ersanlı, “Bir Aidiyet Fermanı: ‘Türk Tarih Tezi’” [An Edict of Belonging: The Turkish Historical Thesis], in
Milliyetçilik
[Nationalism], ed. Tanıl Bora (Istanbul: Iletisim Publishing, 2004), p. 802.

15.
Martin van Bruinessen, “Race, Culture, Nation and Identity Politics in Turkey: Some Comments.” Paper presented at the Mica Ertegün Annual Turkish Studies Workshop, Department of Near Eastern Studies, Princeton University, Princeton, NJ, April 24–26, 1997.

16.
British journalist Grace Ellison observed as early as 1928 that Kemalism was gradually becoming “a new religion.”; quoted in Mete Tunçay,
Türkiye Cumhuriyeti’nde Tek Parti Yönetiminin Kurulusu
[The Establishment of the Single-Party Regime in Turkey] (Istanbul: Turkiye Arastırmaları Dizisi, 2005), pp. 332–38.

17.
“Ey Samsun’da karaya çıkan ilâh,” from a poem entitled “Bizim Mevlüt,” by Behçet Kemal Çaglar.

18.
“Kabe arabın olsun, Çankaya bize yeter!” from a poem entitled “Çankaya,” by Kemalettin Kamu.

19.
Taha Akyol,
Ama Hangi Atatürk
[But Which Atatürk] (Istanbul: Dogan Publishing, 2008), p. 179.

20.
Eran Lerman, “Mawdudi’s Concept of Islam,”
Middle Eastern Studies
17, no. 4 (October 1981): 493.

21.
Wilfred Cantwell
Smith,
Modern Islam in India: A Social Analysis
(London: Gollancz, 1946), p. 149.

22.
Ibid., p. 68.

23.
Pipes,
In the Path of God
, p. 122. As Pipes notes, public reactions to this April 1967 article ran so high that the Syrian regime confiscated the issue, blamed the article on American and Israeli agents, and severely punished the writer and the editor. Yet these face-saving actions probably were not enough to hide the real intentions of the regime.

24.
Stephanie Cronin, ed.,
The Making of Modern Iran: State and Society under Riza Shah, 1921–1941
(New York: Routledge Curzon, 2003), p. 202.

25.
Ibid., pp. 202–4.

26.
Ibid., p. 202.

27.
Stephen Kinzer,
Reset: Iran, Turkey, and America’s Future
(New York: Times Books, 2010), p. 78.

28.
Cronin, ed.,
Making of Modern Iran
, p. 196.

29.
Ibid., p. 199.

30.
Erol Güngör, Islam’ın Bugünkü Meseleleri [The Issues of Islam Today] (Istanbul: Ötüken Publishing, 1981), pp. 222–25. Güngör refers to Arnold Toynbee’s
Civilization on Trial
(Oxford: Oxford University Press, 1948).

31.
Jewish Encyclopedia
, “Hellenism,”
http://www.jewishencyclopedia.com/view.jsp?letter=H&artid=567
.

32.
Ibid.

33.
Mal Couch, ed.,
A Bible Handbook to the Acts of the Apostles
(Grand Rapids, MI: Kregel Publications, 2004), p. 192.

34.
Ibid.

35.
James C. Vanderkam,
An Introduction to Early Judaism
(Grand Rapids, MI: Eerdmans, 2001), p. 41.

36.
The longtime American policy of supporting pro-Western dictators in the Middle East was critically acknowledged by none other than Condoleezza Rice, the U.S. secretary of state under President George W. Bush. “We must be clear,” she said in 2006, “that we really believe that the people of the Middle East deserve a democratic future, something that American Presidents were not willing to say for 60 years. We were only concerned with stability, not with democracy, and we got neither.” “Woman of the World,” interview with Condoleezza Rice,
Reader’s Digest
, September 2006.

37.
Keddie, “The Revolt of Islam,” p. 90.

38.
Henry Munson, “Lifting the Veil: Understanding the Roots of Islamic Militancy,”
Harvard International Review
25, no. 4 (2004).

39.
Thomas Hegghammer, “Jihadi Studies,”
Sunday Times
, April 2, 2008.

40.
From Bin Laden’s 1998
fatwa
on
jihad
against America. Quoted in Catherwood,
Brief History of the Middle East
, p. 257.

41.
The sentence on collateral damage is from a cartoon by Jeff Danziger, syndicated cartoonist for the
New York Times
, August 8, 2006.

42.
See Yvonne Haddad,
Islamists and the Challenge of Pluralism
(Washington, DC: Center for Contemporary Arab-Studies and Center for Muslim-Christian Understanding, Georgetown University, 1995), p. 10.

43.
Lerman, “Mawdudi’s Concept of Islam,” p. 504.

44.
Smith,
Modern Islam in India
, p. 149.

45.
Charles J. Adams, “Mawdudi and the Islamic State,” in John L. Esposito, ed.,
Voices of Resurgent Islam
(New York: Oxford University Press, 1983), pp. 119–21.

46.
Daniel Pipes,
Militant Islam Reaches America
(New York: W. W. Norton, 2003), p. 8.

47.
Wilfred Cantwell Smith,
Islam in Modern History
(Princeton, NJ: Princeton University Press, 1957), pp. 94–95; Armstrong,
A History of God
, p. 367.

48.
Armstrong,
A History of God
, p. 367.

49.
For a connection between the experience of torture and radicalization, see Chris Zambelis, “Is There a Nexus between Torture and Radicalization?,”
Terrorism Monitor
(Jamestown Foundation) 6, no. 13 (June 26, 2008).

50.
See Peter L. Berger et al., eds.,
The Desecularization of the World: Resurgent Religion and World Politics
(Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1999).

CHAPTER EIGHT: THE TURKISH MARCH TO ISLAMIC LIBERALISM

1.
Binder,
Islamic Liberalism
, p. 83.

2.
http://henuzozgurolmadik.blogspot.com/
.

3.
Recep Peker, “Uluslasma-Devletlesme” [Nationalization–State-Building],
Ülkü
7, no. 40 (June 1936): I–VII, p. 3.

4.
The center-periphery dichotomy was suggested as a good model for interpreting Turkish politics by serif Mardin in “Center-Periphery Relations: A Key to Turkish Politics?,”
Daedalus
102, no. 1 (Winter 1973): 169–90.

5.
Mary F. Weld,
Bediüzzaman Said Nursi: Entellektüel Biyografisi
[His Intellectual Biography] (Istanbul: Etkilesim Publishing, 2006), p. 39.

6.
Ibid., pp. 76, 77, 79.

7.
Both the quote and the term
Homo kemalicus
are from M. Hakan Yavuz and John L. Esposito, eds.,
Turkish Islam and the Secular State
(Syracuse, NY: Syracuse University Press, 2003), pp. 7, xxi.