Mirxan Karker, a member of the KCK People and Beliefs Committee, said that the essence of Islam is communal and democratic, and called for the development of Democratic Islam.
Recalling the Medina Charter, Karker said that after states established their power, the Umayyads, Abbasids, and Ottoman Sultanate emerged, and this charter was shelved.
Speaking to ANF, Karker also evaluated the communal and social aspects of Islam. He noted that Abdullah Öcalan revived the idea of communes, and argued that the first war in history did not occur between classes, but between the commune and the state. Considering the Prophet Muhammad as a kind of communard of his time, Karker said: “He is the greatest revolutionary, but his revolution did not continue. The basis of Democratic Islam is the commune.”
A rigid interpretation of Islam
Despite Islam’s communal side, Karker noted that some orientalist circles interpret Islam rigidly regarding women, human rights, and worldview, seeing it as an obstacle to democracy. He argued that after the collapse of the Soviet Union, the United States needed a new enemy, so radical Islam was brought to the forefront in the Middle East, and the system sustained itself on this basis. Karker cited jihadists like Sayyid Qutb, who selectively used Quranic verses to argue that “those who do not obey God’s command are infidels, democracy cannot be achieved this way, and what is needed is a caliphate or dictatorship.” However, he pointed out that scholars of that century developed Islamic terms compatible with democracy, saying that existing commands were between God and individuals, while democracy was possible between individuals.
Umayyads, Abbasids, Ottomans
Karker recalled that Kurdish scholars regarded Muhammad as sinless both before and after prophethood, and explained: “This is not wrong. Belief is built on such a culture. There are examples in the hadiths as well. This shows the democratic and communal side of Muhammad. He said, ‘Let’s protect the oppressed against the oppressors,’ and the brave of the region came together and signed a charter. In that charter, they said, ‘We will stand united until the oppressed get their rights, and we will ensure equality in the economy.’ Öcalan values the Medina Charter the most. In that charter, Muhammad defined Jews and Muslims as one ummah. This is very important. Later, states came to power, the Umayyads, Abbasids, Ottomans. They shelved this charter.”
Continuation of historical conflict
Soon after, Jewish-Arab wars began. The Banu Qurayza tribe was subjected to genocide. Jews were expelled from Khaybar. Karker linked today’s war in Gaza to these historical conflicts. “That is why Öcalan put forward the Democratic Nation paradigm against the nation-state mentality,” he said, noting that Öcalan also made assessments on the recent Abraham Accords. “Today, nation-states and radical Islamists have set Palestine on fire and turned their backs on the Palestinian people.”
Exposing those who abuse religion
Karker emphasized that conscious scholars must study Öcalan’s evaluations and expose those who misuse true Islam: “They use everything for their own interests and throw innocent people into the fire. Yet the Medina Charter saw Jews and Muslims as one ummah. Öcalan interprets this with the concept of the democratic nation. He says, ‘If society does not recognize one another, this fire will not be extinguished.’ These philosophies and ideas must spread within society.”