A guide to understanding Arabs

Turks and Arabs have been in close contact since the seventh century.

The highly valuable work by Ramazan Şeşen, "THE TRAVELOGUE OF IBN FADLAN," explains these relationships to us in great detail.

With this translation, Ramazan Hoca evaluates Turkish-Arab relations from cultural and commercial perspectives, shedding light on the present day.

Turkish-Arab relations, which are subject to intense disinformation on social media, should be re-examined in line with Ramazan Hoca's work, and espionage activities should be neutralized.

Of course, it is not possible for us to change the negative events that occurred throughout the historical process, but it is useful to look at events from their positive aspects as well.

Looking at the negative experiences from the perspective of both sides will bring about mutual softening.

Since I have been conducting scientific projects with Arab academics for years, I have had the opportunity to get to know Arabs much more closely.

On the other hand, the number of Arab students in our universities, which has increased significantly in recent years, has also deepened this rapprochement.

It is clear that the perspective of the new generation of Arabs toward Turks has changed significantly.

It has become very easy to establish close friendships among us.

I have further advanced the friendships I had with Arab friends during my student years in America.

I have seen and understood that Arabs can be very close to Turks within a certain framework.

When the framework for interference in each other's spheres of influence is technically drawn, friendship reaches higher levels.

Relationships where the "who is more Muslim" debates do not take place are not damaging, but restorative.

I will not go into depth for now, but let me say that the energy need created by the Industrial Revolutions was the most important factor that damaged Turkish-Arab relations, and I will save this topic for another article.

The energy issue, which began in the seventeenth century, brought the Arab geography, the homeland of energy, closer to Europe physically, if not intellectually.

Unfortunately, this physical proximity could not evolve into cultural integration—which was not possible anyway—and it created some cultural adaptation problems, especially among the youth.

Therefore, the now-wealthier Arabs turned their direction, at least in part, toward Turkey two centuries later.

The call to prayer recited five times a day, the fact that religious officials have an above-average level of knowledge, the absence of pork in kitchens, the nature, and the climate of friendship have brought Arabs even closer to Turkey.

Turkish mosques, which are seen as 'taghut' (a term used in the Holy Quran for people with coarse souls who do not accept the truth, or for everything that represents disbelief and evil) by some sects within us that are under the control of foreign powers, have not been a problem for Arabs at all.

When one is a true Muslim, it becomes visible to the naked eye who is 'Taghut' and who is 'Tawhid'.

The topic is drifting again.

What I really wanted to explain was the economic effects of the war in the Gulf Region.

However, I have gone all the way back to the seventh century without realizing it.

Perhaps it is because it is difficult to understand the present day without going back that far.

Anyway, in short, it is clear that the fluctuations in the Gulf Region are not a modern-day event and that peace will not be reached anytime soon.

The 'Tulip Era' experienced in the last 30-40 years seems to be coming to a disastrous end.

In this process, shifting the Arabs' relations with Turkey toward our region, in accordance with the principle of equality, would be the most logical path for the eight hundred million strong Turkish-Arab population.