Reaction also came from the Washington Post regarding Obama’s addressing the Islamic World and his initiatives which are interpreted as attempts to establish dialogue with the Islamic World. The writer argued that there was no meaningful united Islamic World and that his efforts to address all Muslims benefited those who dream of basic Islamic unity. While claiming that there has been no Islamic World since the Middle Ages, the writer, a liberal with Indian roots, pointed to the Christian World as an example.

It is interesting that while warning about the danger of uniting divided Muslims as an imaginary community when opposing Bush’s policies, strategist Parag Khanna is following a line similar to his predecessors on the subject of the division of the Islamic World. It reminds us of Kissinger who claimed after September 11th that there would be war within the Islamic World rather than between the West and the Islamic World.

The view that sees a divided Islamic World is not new. Orientalists who claim that there is no single Islamic civilization as well as a political body are popular now. Then in spite of the political dispersion, in fact, the miserable appearance of the Islamic World targeted by Kissinger or Obama, why is an entity in a widespread geography that is divided and under the rule of administrations which are directed by Western powers being discussed?

It is necessary to accept the fact that there has always been a whole Islamic civilization, whether in regard to a model human type or a common world view and lifestyle. When it is taken into consideration that this reality appeared in times when communication possibilities cannot compare with today’s means, then it can be understood how powerful and determinative an Islamic World there is.

A medresse I saw in a tropical forest in the Patani region of southern Thailand made me realize this truth in a much more striking way. When I looked at the subjects taught at this traditional medresse which educates hundreds of students in the middle of the forest, I was impressed to see that they were largely the same as those in the curriculum of Ottoman medresses. They only additionally taught the “Ihya” due to their being from the Shafii sect.

Another example: the dhikr enthusiasm I saw in a Qadiri dervish hall in the city of Omdurman on the bank of the Nile in Sudan was the same as that of dhikr made in the Caucasus. Even the arrangement of daily life according to certain measurements, alone, being followed every place in the world creates a whole social foundation for Muslims. In this sense the Islamic civilization has been able to establish a system of common values among societies in very different geographical areas with different ethnic and cultural make-ups. And this shows that the Islamic civilization is still alive and sustainable. In spite of political divisions, the entity we call the Islamic World’s being able to display common action, both emotionally and practically, shows a potential that should not be underestimated.

In order for a civilization to possess vitality, its reference system has to have shown its sustainability throughout a sound, historical period. There is no basic problem in regard to the resources and implementations of Islam civilization. The current chaos is not related to Islam’s value system and references, but it is directly related to the opportunity and capability of Muslim elements putting these into action.

When in spite of demographic characteristics that have come from such different geographical regions and diverse roots, a common rich variety without imposing uniformity combines with a geo-strategic position, then we are talking about a potential that should be noticed by not only America, but by every power playing in the world balance. When Orientalist condescension imposes upon us that the Islamic civilization has died and that there is no such thing as the Islamic World, let’s remember that generally an attempt is being made to deepen political and conjunctural schism in secondary matters that are not essential.

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