ORGANISATION AND ORGANS OF THE ORGANISATION OF THE ISLAMIC UNION

In the preceding chapters, the reasons why Islamic Unity should be established, its aims and objectives,
Basic Principles of Unity, Internal Diseases and External Enemies Preventing Unity, Islamic
Unity in History,
International Unions established for economic, political, military and cultural purposes in the 20th and 2nd century, the experience of the Organisation of the Islamic Conference (Cooperation-ICO), the concept of
Dâr (homeland, country) in Islamic Law have been explained in all aspects. In the first part
of this volume, the situation of today's Islamic world in terms of countries and autonomous Islamic regions has been presented with all its information. When all these information and evidences are evaluated together, it has become clear that the Organisation of Islamic Unity as a competent and effective
international institution and organisation in the whole world must be established immediately and its work must be started without delay
.
In this chapter, the institutional structure of the Organisation of Islamic Unity, the draft articles of association, its functioning, principles, basic organs and statutes, institutions and organisations are presented as a concrete proposal. This proposal and its justifications should be carefully examined by the competent
organisations, universities, parliaments, presidents and kings, social leaders, military commanders,
writers and thinkers of all Islamic countries, and it should be matured by working on it
without delay, and it should be placed on the agenda of the OIC
with its amendments and additions.
European states want to complete the European Union
as soon as possible by solving the problems among themselves, while Russia has reconstructed the Union of Soviet Socialist Republics
, which it had lost, in the form of the Commonwealth of Independent States.
In addition, Russia is trying to form the Eurasian Union. On the other hand
China, the awakening giant of the world, is forming a quintet in Shanghai and increasing its influence on the world day by day. While the world is heading in this direction, Turkey has been trying to take part in the European Union for sixty
years. In 1991, some countries of the disintegrated USSR were admitted to the European Union without waiting, but Turkey has not been admitted, and new excuses are constantly being invented and insisted upon. Turkey's entry into this union may help to solve some of its political, legal and economic problems, but this union should never alienate it from the Islamic world. 1
Turkey may, for better or worse, find a calm harbour for itself. However, it is not possible to say that other Islamic countries are so fortunate. Moreover, a quarter of today's Muslims live as citizens of non-Muslim countries. Most of the persecution and injustice in the world is perpetrated on these Muslims. Hundreds of
Muslims are martyred every day as a result of Chinese torture in East
Turkistan, Jewish massacre in Palestine, American and
British intrigues in Iraq and Afghanistan and French hegemony in Africa. The tears shed behind the martyrs are no less than their blood. Silent cries are raised every day from one side of the world, but the world does not hear them.
On the other hand, in many Islamic countries, internal strife does not stop. Who will stop this bloodshed and fighting? How much does the flowing Muslim blood affect the UN? It is the duty of Muslims to stop these atrocities
and evils. Allah Almighty says
1 Islamic Unity Today, Ali Bakkal.

It is commanded: "If two parties of the believers quarrel with each other, reconcile them! And if one of them disobeys and attacks the other, fight the aggressor until he submits to the command of Allah! And if he gives up his aggression, then reconcile the two parties with justice and make peace, and do not depart from justice. Surely Allah loves those who do justice." 2 From a religious point of view, this obligation is an obligatory duty.
The intervention of one country in the internal conflicts of another country means interfering in the internal affairs of that country. However, as in the case of some interventions of the United Nations, this intervention is justified if it is done in order to protect the integrity of that country and to stop the attacks that the United Nations recognises as oppression. This intervention can be made by the Organisation of Islamic Unity on behalf of other Islamic countries before the United Nations. The fact that each of the five
permanent members of the United Nations has the right of veto alone causes many injustices to continue
. Therefore, it has become a duty of necessity for Muslim countries to unite and establish an Islamic Union Organisation in order to prevent oppression and injustice in Islamic countries. In fact, the intervention we are talking about here is the last thing to be done. What should have been done first is that the Islamic Union should have fulfilled its mediation duty through an authorised
delegation. The Islamic Union, representing two billion Muslim population
, does not have as much authority as France with a population of 60 million.
As it is explained among the aims and objectives of the Islamic Union, one of the most important problems of Muslims
today is economic problems. However, if the Muslim countries were to maximise the economic relations among themselves, the economic problems of many countries would automatically end as a result of the free movement of goods, capital and people. It is obvious that an authorised and powerful supreme organisation is needed for the establishment and execution of these relations.
On the other hand, the history and culture of Muslim countries are generally common. In the past
People from Anatolia travelled to Damascus, Baghdad, Tunisia, Algeria and Cairo
just as they travelled to Ankara and Istanbul. Many people in Anatolia had relatives there. It is not possible to separate the history and culture of Iraq, Syria and Egypt from Turkey. The unity of history and culture also requires the establishment of Islamic
Unity.
In order to realise all these, the establishment of the Organisation of Islamic Unity
is among the urgent tasks of Muslims.

HOW TO ESTABLISH THE ORGANISATION OF THE UNITY OF ISLAM
Islam being the most perfect religion of tawhid, all Muslims being considered as brothers,
differentiation arising from conditions such as economy, education, ethnic origin, etc. being seen as a sociological structure consisting of social differentiation based on the principle of equality, rather than a classification based on superiority
ideology, Considering the fact that Islamic nations have lived in unity under the Umayyad, Abbasid, Seljuk and Ottoman umbrellas almost uninterruptedly from the past to the present, it can be theoretically said that the states and communities most suitable for the "Unity Structure" are Islamic countries. However, when we look at the economic and political relations between the small states that emerged in this geography with the collapse of the Ottoman
state, we see that this unity is almost impossible
2 Surah al-Hujūrāt, 49/9.

It is also possible to say. In addition, when we look at countries such as Afghanistan, Pakistan, Iraq, Lebanon, Palestine
, an Islamic Union with all its institutions and a comprehensive Islamic Union may not be easy
in the short term.
When all these are taken into consideration, is it possible to establish an Islamic Union in a short time
? Yes, it is possible and not difficult at all. Considering the sociological conditions, it is difficult to say that an Islamic Union
can be established in a short time from today to tomorrow. However, considering the belief in unity at the core of Islam and the historical
experience, it can be said that it is possible to realise this in a not too long term
. Since this unity has been established several times in the past, it seems possible to re-establish a similar unity
if similar conditions
accrue. There are three points to be analysed here. Firstly, what were the conditions that created this unity in the past? Secondly, is it possible to realise the same conditions today? And thirdly, are new conditions necessary for the establishment of Islamic Unity today or in the near future compared to the past?
In the beginning, the Islamic state was born as a single state. The Rashid Caliphs and Umayyads continued to carry this
state as a single state. By the Abbasid period
a second Islamic state had emerged in Andalusia, but compared to the vastness of the Abbasid state, this
was considered a small state. Nevertheless, there were no commercial and cultural problems between the two states, and there was even a certain level of solidarity. The Abbasids continued their sovereignty alone until the middle
period, after which various
sultanates expressed their loyalty to the Abbasids and continued the Islamic Union in the form of a kind of loose federated state
. When the Abbasids came to an end with the Mongol invasion, although various sultanates and principalities continued their existence independently for a while
, the Ottomans recovered the situation and re-established the Islamic Unity
with Yavuz. However, the Ottomans could not go beyond Iran. The success of the Ottomans in achieving unity was mostly due to their power. Principalities and sultanates had been incorporated into the Ottoman
organisation mostly through war. 3
Today, there are 57 Islamic states with a majority Muslim population, which are members of the Organisation of Islamic Cooperation (formerly the Islamic
Conference). In addition, there are also 'Observer Members'. The establishment of the Organisation of Islamic Unity will be achieved by these countries by signing the CONSTITUTION OF THE COMMONWEALTH OF ISLAMIC UNION, the draft of which is contained in this chapter, and the second
level conventions and statutes after consultation and after the decision to be taken at the meeting of the Council of Foreign Ministers
and then at the meeting of the Islamic Summit
, The transformation of the current Organisation of Islamic Cooperation (OIC) into the name, status and structure of the Organisation of Islamic Unity (OIC). In this way, all the experiences and achievements of the OIC since its
establishment and its existing
committees, institutions and commissions will be utilised to create a new
structure that will be effective and authoritative all over the world. Although the change of the name of the Organisation of the Islamic Conference to the 'Organisation of Islamic Cooperation' (OIC) at the Foreign Ministers' meeting held in June 2011 is an important change and development, it is not sufficient both in terms of its name and its current functional structure. Because 'co-operation' is possible among Islamic countries as well as non-Islamic countries. However, 'Unity'
3 Islamic Unity Today, Ali Bakkal.

The name "Organisation of Islamic Unity" seems to be more appropriate since it expresses a wider circle and a greater ideal in terms of scope, including cooperation, and a status has been established accordingly in the "Articles of Association".
With this new Articles of Association, the emblem of the Organisation of Islamic Unity has also been prepared. In the centre of a blue
ground, a picture of the Kaaba and an emblem with 80 stars was drawn around it. Of the 80 stars, 60
represent 60 independent Islamic states and 20 represent the Autonomous Islamic Regions.
Kaaba-i Muazzama represents tawhid, the belief in tawhid, and the unity of Muslims in one qibla.

STATUS OF THE ORGANISATION OF THE ISLAMIC UNION AND ITS ORGANISATIONS
In this section, we will examine the statutes and founding agreements of the organs which were previously established during the OIC and OIC periods and which are still continuing their activities, and of the newly to be established ORGANISATION OF THE ISLAMIC UNION MAIN
CONSTITUTION and organs in order to achieve the objectives of the Islamic Union in its Articles of Association and to realise its
objectives.
First of all, it should be noted that the Articles of Association of the Organisation of Islamic Unity and the statutes of its organs have been prepared with a new understanding, a new status, organisational structure, mission and vision as a result of a long study. All international unions and organisations in the world have been examined and their experiences have been benefited from. All the events of the past and
the positive results of all the experiences
have been incorporated into the new conventions and statutes.
The OIC has undergone a number of reforms, notably the 10-year action plan adopted in 2005 and the revision of the statute, but it has been unable to transform these structural and administrative
reforms into an activity within the international community. The most important problem in the organisation's
path stems from the tendency of the member states to preserve the status quo and their inability to make sufficient financial contributions to the organisation. At this point, for a profound change to take place within the Organisation, the member states should first of all reconsider their perspectives on the Organisation. Because with this new Charter, the Organisation will no longer be a
charity organisation or NGO, but will become an active, effective, powerful, political, economic, social, cultural, military and respected power. The new Articles of Association and the status of the organs
have set out this objective.
The existence of serious political, ideological, administrative, social, economic, geographical and demographic
differences among the members, different historical experiences and the colonial
past of the majority of the countries, differentiate the problems they face and therefore their priorities. The existence of these differences prevents countries from coming together in common projects. An organisation is more likely to succeed if there is cooperation among its members and more likely to fail if there is competition. The absence
or very low presence
of ethnic, religious, minority, border and regime problems among its members is one of the main factors for the
success of international organisations such as the EU and the Gulf Cooperation Council. Since there are many ethnic,
sectarian, border and regime differences and problems among the OIC members, their elimination requires time, means and efforts. Moreover, the geographical dispersal of the OIC members can also be seen as a significant disadvantage.
The OIC needs to focus more on the problems that concern the entire Islamic world
as opposed to the controversial problems of the member states or the chronic problems of the Islamic world
such as the Arab-Israeli conflict. For this purpose, on the one hand, it should be ensured that the differences between the members are resolved or at least frozen in the OIC context, and on the other hand

Problems that all Muslims can easily agree on, such as Bosnia, Arakan, Kashmir, East Turkistan and Somalia, should be brought to the agenda of the organisation. In addition, care should be taken to develop common values around these problems
. There has not been sufficient work on Autonomous Islamic Regions so far. In the new convention, this issue has been given importance and Autonomous Islamic Regions have been included in the statute.
A significant number of the sub-organisations of the organisation, especially the specialised organisations of the OIC, exist only in name. Since there is no coordination and hierarchical structure among these organisations, the work is disorganised and the expected results cannot be achieved. With the new
Contract, it is aimed to establish Coordination Offices and to ensure that these sub-organisations work in a coordinated structure. In order to achieve this, first of all, the OIC, which has a large number of auxiliary and expert organisations
, needs to make effective use of these sub-organisations
which are outside the main structure of the organisation, as in the UN. The establishment of a political, cultural and
economic regime in the Islamic world is only possible through them. In order to achieve this, it is necessary to ensure that all members become members of these sub-organisations and for each sub-organisation
an influential country such as Malaysia, Turkey, Iran, Saudi Arabia, etc. should take the lead
. A related reform proposal is for the organisation to develop specific and
specific programmes to involve all member states
, limited to those member states willing to follow these reform programmes.
The success of the organisation
is affected by whether it has strong members to make it active and successful. For example, after the establishment of the League of Nations, some of the most
powerful states of the time did not become members. The Soviet Union was excluded on the grounds of its ideology, while the USA did not ratify its founding treaty. Moreover, the exclusion of the powerful anti-status quo states Germany, Italy and Japan from the organisation resulted in the absence of effective guiding members, which led to its failure.
Similarly, the fact that the effective guiding members of the OIC are both incompetent and unwilling to be effective due to their status quo
politics and unable to act together due to differences of opinion and tensions among the powerful member states prevents the emergence of a will to mobilise the organisation.
Some countries should play the role of locomotive countries within the organisation.
For example, just as France and Germany had a distinct leading influence in the development and
institutionalisation of the EU, although they are not similar in many respects, there should be states that can be influential in the Islamic Union
Organisation. Some of the Islamic countries should take the initiative in the institutionalisation of the organisation, and the role recently assumed by Turkey should be shared by some influential states. The fact that 10 states out of the 57 member states of the Organisation
have a common will to represent the Organisation and its members
will strengthen the agency and effectiveness of the Organisation.
The number of staff and the budget of the OIC are insufficient for an organisation that is active on a global scale and has a wide network of organisations
. Since most of its member countries and the Autonomous Islamic
Regions are poor, only a few members are able to make regular payments. Economic and human resources problems due to the limited
budget and limited number of employees
call into question the future effectiveness of the organisation. The income budget of the Organisation, which is financially highly dependent on the member countries and therefore more dependent on the financial support of the richer member countries to carry out its activities, will be increased with the new agreement.

The voting and decision-making procedure of an organisation is one of the most
important parameters of whether an organisation is effective or not, since it is difficult to take unanimous decisions, which leads to
organisational dysfunction. Organisations are more effective when decisions are taken by majority or qualified majority. In the OIC, 57 member states have to take decisions by consensus, which prolongs the decision-making process and reduces the capacity to respond to developing events in a short time. A related issue is that, unlike the EU countries, which are an example of successful international
institutionalisation, the OIC members have serious systemic and
institutional problems, and have failed in their cooperation
initiatives due to their lack of cooperation habits.
Despite all these problems, the international effectiveness of the Organisation
, which has great potential in every field, can be increased. The OIC, which operates in the largest geographical area
and has the largest number of members after the UN, needs to be restructured
in order to overcome the problems it faces and become one of the effective actors of the international system. The work presented in this book will be a beginning and a key for this.
In conclusion, in order to increase the effectiveness of the OIC, which is the sole representative organisation of the Islamic world, as claimed in its 'Charter of Establishment' and its discourse, it is necessary to review the existing capabilities and
acquis of the organisation, as well as the CONSTITUTION OF THE COMMONWEALTH OF ISLAMIC UNITY in this chapter, and
the organs in all their details, By negotiating the statutes and conventions of the committees and commissions, councils and sub-organisations
, step by step, the 'STATUS OF THE ISLAMIC UNION ORGANISATION
should be adopted.
Institutions and organisations of the member states of the Organisation of Islamic Unity (OIC) have the right to voluntarily participate in its sub
organisations. The budgets of these organisations are independent of the budgets of the General
Presidency and the budgets of the specialised organisations.  They were established under the auspices of the Islamic Summits and the Conference of Islamic Ministers of Foreign Affairs.  They may be granted observer status by a decision of the Council of Islamic Ministers of Foreign Affairs and may receive voluntary assistance from member
states as well as from subsidiary and specialised organisations.