Recep Dogan
Dr Recep Dogan is Prominent Muslim Scholar, Author, University Lecturer and community activist with outstanding qualifications and significant expertise in Islamic Sciences, research and education in Australia and overseas. Dr Dogan gave lectures on Core Islamic Sciences, The Methodology of Qur’anic Exegeses, The Methodology of Prophetic Traditions, Prophetic History, Islamic Law, Islamic Theology, The Methodology of Islamic Law and Islamic History at Centre for Islamic Studies and Civilisation, Charles Sturt University, Australia. Dr Dogan currently works at Wisdom College in Australia as a lecturer and public relations coordinator.
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Papers by Recep Dogan
discover conflict resolution forms that may offer solutions to contemporary global problems and challenges faced by the
world’s nations. This essay also aims to contribute to world peace and interfaith dialogues by illustrating the exemplary
character of this persona, which little is known about outside the Islamic sphere. Particular attention is paid to the key
attributes a successful leader must possess and examples from the life of Prophet Muhammad (pbuh) are given. From the
evidence available to us, it is clear that he showed great respect for other faiths, cultures, and ideas; even when he didn’t
agree with particular opinions, he listened with tolerance and care. He served the truth and opposed that which was
untruthful and life-destroying, such as self-destructive habits, addictions, and immorality. It is concluded that one of the
greatest legacies of the Prophet Muhammad (pbuh) is his respect for people of other religions, cultures, and ethnicities
and an appreciation of the dignity of all living beings irrespective of their gender, race, or societal status.
drawing from a variety of perspectives. There are a myriad of differing theories about the place and purpose of human
beings, however there are two major approaches which are at the forefront of this discussion. The first is that the human
being is merely created in this world, subjugated to the laws of the universe, and is open to development but they are
mortal and limited with a determined life span. The alternative approach is that, as well as being a physical being,
humans are spiritual beings with a unique capacity to connect them with the Divine-Eternal Being – a unique quality
beyond the scope of nature, life, and intellect. The premise of this paper concludes that humanity’s ability to attain an
exalted status over the entirety of creation is not merely a result of their physical capacity, but their metaphysical
faculties has given them the potential to connect with the Divine-Eternal Being.
Books by Recep Dogan
In Chapter One, the author highlights the sanctity of human life and provides abundant evidence from the primary Islamic sources― the Qur’an and the Traditions of Prophet Muhammad, proving that it is strongly prohibited to kill human beings regardless of their ethnic, cultural or religious background. Condemning all evil acts of terrorists who violate God-given inalienable right to life, he asserts that it is not right to attribute terrorists to a certain religion or faith tradition, thus labeling their evil acts as “Islamic” or “Christian” terror.
In Chapter Two, the author sheds light on the extreme sects appearing in Islamic history that have misinterpreted the primary Islamic sources to legitimize their violent extremism and terrorism. In Chapter Three, he provides the theological responses to refute the claims of these extremist terrorist groups, thus proving their sick, violent mentality on the basis of primary Islamic sources. In Chapter Four, he explains in great detail some of the key Islamic notions, such as struggling in the way of God and martyrdom, which have been exploited by the extremist terrorist groups.
In the last chapter, the author discusses the necessity of mutual understanding and respect for the sacred as an alternative method to prevent radicalism and extremism. He argues that showing disrespect for the sacredness of Muslims causes radicalism in the Muslim world, and in turn this radicalism feeds Islamophobia in the West. He further puts forward that the international community should benefit from the ideas of the moderate Muslim scholars in order to combat terrorism effectively, using their compelling arguments to refute the violent arguments of the extremist groups.
segments throughout history. We do not know all the prophets, but
some of them are mentioned in the Qur’ān. The Prophet Muhammad
(pbuh) is the final Messenger of God, and the Qur’ān is the final
revelation to guide humanity to happiness in both this world and the
next, by offering them the most suitable lifestyle. In this regard, it is
pivotal to know the life of the Prophet Muhammad (pbuh), because it
provides the proper understanding of the Qur’ān. The last revelation
was experienced, practiced, and taught by him, so it is not an
exaggeration to say that God articulated His last message in the
Prophet’s life. Therefore, in order to understand the words of God
better, it is essential to learn the life of the Prophet.
The Prophet is the best role model for humankind and he represented
the best human values in his nature. Discovering the different aspects
of his life is indeed discovering the real value of humankind. This will
also enlighten us as to why God chose humankind to be his vicegerent
on earth. He explained the meaning of this universe and introduced
our Creator with His names and attributes. If we know God in His true
sense, it is because of the Prophet Muhammad. Similarly, if we know
how to be perfect man and represent the universal values, it is again
through His exemplary life. All of humanity is in great debt to him,
regarding learning the meaning of their life on Earth and achieving the
happiness in both worlds.
In this work, we tried to show his exemplary life, so that people can
follow his way and find solutions for all kinds of their problems. The
books, which cover the biography of the Prophet, usually give
chronological information about his life; however, do not give insight
into the exemplary characteristics. For example, the Prophet as
educator, leader, the commander of an army, father, husband, or ruler
of state is absent from regular Sīrah books. The only book I found that
is different in this regard is the book of M. Fethullah Gulen:
Muhammad: Messenger of God. In this book, I discovered the different
aspects, dimensions, and praiseworthy characteristics of the Prophet
Muhammad (pbuh). Through this, I came to the conclusion that it is
beneficial to combine Sīrah with the philosophy behind it, so have
attempted to do so in this humble work. If the book succeeds, it is
from God Almighty, however, if there is any shortcoming, it is from
me. May God accept this work as a means to achieve the Prophet’s
intercession in Judgment Day. Finally, I’d like to thank to everyone
who helped me in this project.
discover conflict resolution forms that may offer solutions to contemporary global problems and challenges faced by the
world’s nations. This essay also aims to contribute to world peace and interfaith dialogues by illustrating the exemplary
character of this persona, which little is known about outside the Islamic sphere. Particular attention is paid to the key
attributes a successful leader must possess and examples from the life of Prophet Muhammad (pbuh) are given. From the
evidence available to us, it is clear that he showed great respect for other faiths, cultures, and ideas; even when he didn’t
agree with particular opinions, he listened with tolerance and care. He served the truth and opposed that which was
untruthful and life-destroying, such as self-destructive habits, addictions, and immorality. It is concluded that one of the
greatest legacies of the Prophet Muhammad (pbuh) is his respect for people of other religions, cultures, and ethnicities
and an appreciation of the dignity of all living beings irrespective of their gender, race, or societal status.
drawing from a variety of perspectives. There are a myriad of differing theories about the place and purpose of human
beings, however there are two major approaches which are at the forefront of this discussion. The first is that the human
being is merely created in this world, subjugated to the laws of the universe, and is open to development but they are
mortal and limited with a determined life span. The alternative approach is that, as well as being a physical being,
humans are spiritual beings with a unique capacity to connect them with the Divine-Eternal Being – a unique quality
beyond the scope of nature, life, and intellect. The premise of this paper concludes that humanity’s ability to attain an
exalted status over the entirety of creation is not merely a result of their physical capacity, but their metaphysical
faculties has given them the potential to connect with the Divine-Eternal Being.
In Chapter One, the author highlights the sanctity of human life and provides abundant evidence from the primary Islamic sources― the Qur’an and the Traditions of Prophet Muhammad, proving that it is strongly prohibited to kill human beings regardless of their ethnic, cultural or religious background. Condemning all evil acts of terrorists who violate God-given inalienable right to life, he asserts that it is not right to attribute terrorists to a certain religion or faith tradition, thus labeling their evil acts as “Islamic” or “Christian” terror.
In Chapter Two, the author sheds light on the extreme sects appearing in Islamic history that have misinterpreted the primary Islamic sources to legitimize their violent extremism and terrorism. In Chapter Three, he provides the theological responses to refute the claims of these extremist terrorist groups, thus proving their sick, violent mentality on the basis of primary Islamic sources. In Chapter Four, he explains in great detail some of the key Islamic notions, such as struggling in the way of God and martyrdom, which have been exploited by the extremist terrorist groups.
In the last chapter, the author discusses the necessity of mutual understanding and respect for the sacred as an alternative method to prevent radicalism and extremism. He argues that showing disrespect for the sacredness of Muslims causes radicalism in the Muslim world, and in turn this radicalism feeds Islamophobia in the West. He further puts forward that the international community should benefit from the ideas of the moderate Muslim scholars in order to combat terrorism effectively, using their compelling arguments to refute the violent arguments of the extremist groups.
segments throughout history. We do not know all the prophets, but
some of them are mentioned in the Qur’ān. The Prophet Muhammad
(pbuh) is the final Messenger of God, and the Qur’ān is the final
revelation to guide humanity to happiness in both this world and the
next, by offering them the most suitable lifestyle. In this regard, it is
pivotal to know the life of the Prophet Muhammad (pbuh), because it
provides the proper understanding of the Qur’ān. The last revelation
was experienced, practiced, and taught by him, so it is not an
exaggeration to say that God articulated His last message in the
Prophet’s life. Therefore, in order to understand the words of God
better, it is essential to learn the life of the Prophet.
The Prophet is the best role model for humankind and he represented
the best human values in his nature. Discovering the different aspects
of his life is indeed discovering the real value of humankind. This will
also enlighten us as to why God chose humankind to be his vicegerent
on earth. He explained the meaning of this universe and introduced
our Creator with His names and attributes. If we know God in His true
sense, it is because of the Prophet Muhammad. Similarly, if we know
how to be perfect man and represent the universal values, it is again
through His exemplary life. All of humanity is in great debt to him,
regarding learning the meaning of their life on Earth and achieving the
happiness in both worlds.
In this work, we tried to show his exemplary life, so that people can
follow his way and find solutions for all kinds of their problems. The
books, which cover the biography of the Prophet, usually give
chronological information about his life; however, do not give insight
into the exemplary characteristics. For example, the Prophet as
educator, leader, the commander of an army, father, husband, or ruler
of state is absent from regular Sīrah books. The only book I found that
is different in this regard is the book of M. Fethullah Gulen:
Muhammad: Messenger of God. In this book, I discovered the different
aspects, dimensions, and praiseworthy characteristics of the Prophet
Muhammad (pbuh). Through this, I came to the conclusion that it is
beneficial to combine Sīrah with the philosophy behind it, so have
attempted to do so in this humble work. If the book succeeds, it is
from God Almighty, however, if there is any shortcoming, it is from
me. May God accept this work as a means to achieve the Prophet’s
intercession in Judgment Day. Finally, I’d like to thank to everyone
who helped me in this project.
This book explains from a classical viewpoint the rulings on marriage, divorce, custody and other important topics regarding Islamic family law. It explains how the early scholars developed their juristic opinions regarding family law according to the needs of the Muslims of their time.This book is divided into 14 chapters, which explain various aspects of family law. The first chapter introduces family law and explains the goal of the book, marriage in its historical context, how Islamic law was established and how Muslim jurists develop their juristic opinions. The book gives information on key concepts such as the nikāḫ (marriage contract), the basic principles of marriage, the rules of engagement and the etiquette of the marital sexual relationship.
In Islam there is specific legislation regarding who is lawful to marry and what type of marriage contracts are permitted. These topics are explained in two chapters, which include those who are unlawful to marry and forbidden marriage contracts. Another important topic that is dealt with is guardians, agency, and equality in marriage. After this, mahr (dowry) and its rulings are explained in detail from the classical viewpoint. The following chapters deal with the topics of the marriage of non-Muslims and their status in Islamic law; breastfeeding (raḏā) and its rulings; adoption in Islam and its relevance to contemporary Muslims; divorce, its mechanism and related rulings; custody, maintenance and alimony. These are all explained from the viewpoint of classical Islamic law. The final chapter discusses contemporary issues relevant to today’s Muslims and offers some analysis and criticism as well as solutions.
Although certain exemptions of the necessity doctrine (ḏarūriyyāt) violates common law, it is justified with the notion of averting greater evil that would result in societal gain. Accordingly, some acts that would otherwise be a violation of common law are rendered as lawful by the necessity of choosing the lesser of two evils. The necessity doctrine represents a concession to human weakness in cases of extreme pressure, where the person benefits from the concession in order to avoid higher probability of causing greater harm if he does not choose the lesser of two evils and thus break the law.
The doctrine of necessity has been a fertile ground for posing philosophical dilemmas. Academic writers often fail to differentiate between whether or not they are referring to this necessity issue as a justification or an excuse. Some have approached the necessity as a justification for a wrongful act involving a choice between two evils while others have referred this as a “utilitarian” doctrine of necessity that aims to identify conduct that will result in a greater good for the majority. If necessity is seen as an excuse, then the focus shifts from a balancing act between “two evils” to the plight of the actor. The solution to this difficult area of law may open a door for some people to justify their wrong doings. In the first chapter of the book, therefore, we attempted to explain how the doctrine of necessity has been implemented in law by various countries throughout history as it differs greatly in color and content according to circumstances and time in which it is used.
In the second chapter, we tried to give insightful information about the foundation of necessity doctrine in the Qur’an and Sunnah, its development by Muslim jurists and its formulation through legal maxims. The basic understanding of the legal cases stated in the Qur’an and Sunnah literature led Muslim jurists to the formation of a comprehensive and systematic doctrine of necessity. They formulated its definition, principles, implementations and conditions. They reached a conclusion that when a person faces an extraordinary circumstance that could potentially cause harm to his body, mind, lineage, property or religion, the doctrine of necessity is implemented. The Lawgiver has granted easiness and exemptions from the general rulings to make the religion applicable for all Muslims. However, the doctrine of necessity can indeed be misused as the politically oriented lawmakers can manipulate certain concessions to serve the interests of those holding the power.
Justice and Development Party (AKP), the ruling political Islamists of Turkey, has been using the doctrine of necessity to legitimize human rights violations. Although the political Islamists of Turkey had fought for forty years against the oppressive secularist regime and their injustices against practicing Muslims, their names have now been mentioned with corruption, bribery, patronage and practices that directly contradict with their previous statements. They have conquered the state under the shadow of massive corruption, theft, injustice, favoritism, and degeneration. They justify their actions by arguing that in order to transform the secularist system in Turkey into an Islamic regime, there is a great necessity to create their own capitalist groups and media circles. Erdogan, the founder of the AKP and the leader of the ruling political Islamists, demands unconditional obedience and full control of the state. He has destroyed all democratic achievements after attaining monopoly in political power. The Erdogan government has shut down all opposing media, professional associations, unions, schools, and universities and put thousands of people in prisons based on a manipulation of the necessity doctrine. Now, the authoritarian AKP regime and political Islamists are in complete control of politics, the economy, and the media in Turkey.
According to the political Islamists, minority groups can be sacrificed for the benefit of the majority. Their properties can be usurped and their lives can be terminated. They assert that all opposing ideas or opponent groups should be destroyed in the way of protecting the state and the ruler (or rather “the caliph” as mostly used in their religious jargon). With this radical ideology, forced disappearances, killing and usurping opponents’ property has now become quite a common act; along with the torture and severe human rights abuses against the members of the Gülen Movement, the AKP regime has killed many Kurds in the southeastern Turkey and usurped the properties of thousands of its citizens. In moderate Islamic understanding, the state and the ruler are in the service of the citizens, not the other way around. However, for the political Islamists, all people are in the service of the state and the ruler; therefore, the sacredness and protection of the state by the Islamists has priority over the rights of its citizens. With this approach, whenever two rights contradict each other, the “sublime” right of the state is preferred over the rights of citizens, and the rights of “commoners” are simply abandoned. For political Islamists, the state and the ruler (the caliph) are considered so sacred that they need to be protected against all opponents to the extent that the freedom of those who oppose can be restricted, their properties can be usurped and their businesses, educational and other institutions can be closed down. In order to protect the state against internal and external “infidels” the caliph can resort to unlawful means because the necessity doctrine makes the forbidden things permissible. Many political Islamists have loudly expressed the following idea to the effect that “so far, the others (referring to the ultra-secularist Kemalists holding the state apparatus) have been amassing unlawful gains; now it is time for the Muslims (political Islamists and their supporters) to do so.” At this point, we wanted to demonstrate how the political Islamists abuse Islamic concepts to legitimize their antidemocratic, oppressive practices. The book thus tried to analyze the concept of necessity and its exploitation by the political Islamists, particularly in the third and fourth chapters.
In the fifth chapter, the final chapter of the book, we tried to reach conclusions about the overall extent of exploitation of the doctrine of necessity by the political Islamists in Turkey. In the political context, hardships are interpreted as obstacles on the way of the political Islamists towards holding absolute power in the state. Therefore, they use this “necessity” concept as a means to preserve their political power against all potential threats after taking full control of the state. For political Islamists, all essential rights can be sacrificed for this “cause” of holding onto power. Indeed, the political Islamists make use of the doctrine of necessity to meet their own political needs. In the way of protecting the state and the caliph, they fight against all opposing ideas and groups. As a result of their extreme ideology, Turkey is no longer the country of law; President Erdogan has been abusing all institutions of the state apparatus, including the police force, the military, the judiciary system, and the prisons to keep the entire society under absolute control. The education system, the media, and religious institutions have been supporting Erdogan to radically transform the Turkish society. In conclusion, the necessity doctrine at the hands of political Islamists of Turkey has been exploited to reach two main goals: first, the necessity doctrine has been used by the AKP government to destroy all opponents and suppress dissidents and second, it has been abused in order to give Recep Tayyip Erdogan the title of caliphate, a holy status which empowers the caliph with extraordinary political and religious power that is not limited, not restricted and not questioned. The doctrine of necessity is no longer a purely religious concept. It has become a handy political tool which has been used by political Islamists of Turkey to remove all obstacles that stand on the way of obtaining and maintaining absolute power.