Setting: Celestia Tower, Charleston – High Security Private Diplomatic Suite
Time: 4:10 PM – Confidential Audience
Characters:
Elise Carter, Chairman of the 6 Commandments (6C)
Mahir Demir, Senior Advisor to the Diyanet (Turkey’s Directorate of Religious Affairs)
Ley Turgut, Strategic Attaché from Turkey’s Ministry of Family and Social Services
Two silent aides (from both parties)
No media. No transcripts. No digital recordings. Only still water on the table and the slow weight of unspoken calcutions.
Scene Opens
Mahir Demir bowed slightly before speaking—his voice polite, but clearly protective of institutional lines.
Mahir:
“Chairman Carter. Let us be pin.
Turkey respects the growth of 6C in the Western world.
But there are murmurs across our academic and religious corridors—concerns that 6C's structural doctrine may sidestep madhhab tradition, and repce interpretive bance with administrative rigidity.”
Elise Carter (warmly, without offense):
“And those are valid concerns, Mr. Demir.
But let me speak clearly as well:
6C has no intention to antagonize Turkey.
On the contrary—we are loyal admirers of Zahiri jurisprudence, and its revival in your own intellectual heritage.”
She slides a compact printed file across the table.
Ley Turgut opens the file:
Inside are excerpts from al-Muhal by Ibn Hazm, annotated with cuse applications used in 6C’s civic code across family w, household roles, and fiscal obedience enforcement. Next to each excerpt: the US state in which the policy is active.
Florida. Ohio. Virginia. Michigan. Twenty states in total.
Elise (continuing):
“We did not invent order.
We only gave it scaffolding.
What your schors began centuries ago—unapologetic text adherence—we refined into a model suitable for societies broken by excess freedom.”
Mahir (reading carefully):
“And the Prophet’s finality? You affirm it?”
Elise:
“Publicly. Repeatedly. Universally.
We affirm Tawhid. We affirm Muhammad ? as the final Prophet. We purge Pauline confusion and Trinitarian contradiction.
What we ck in ritual, we compensate with rhythm—administrative fidelity rooted in divine crity.”
Ley Turgut (measured):
“Then you are not ciming to repce Ism… only to encode it?”
Elise (smiling):
“Exactly.
Where your ministries manage faith, we manage function.
But we stand on your epistemological roots.
And we invite Turkey not to observe us with hesitation, but to partner with us—schorly, technically, diplomatically.”
Elise’s Offer
“With 6C now governing over 20 American states, our systems are no longer theory.
We propose structured dialogue between the 6C Governance Council and Turkey’s Directorate of Religious Affairs:
Joint panels on Zahirism in modern statehood
Exchange of civic models for domestic pcement programs
Invitation for Turkish legal schors to audit 6C’s Family Discipline Framework in Ohio or Kentucky”
“We do not export Ism.
We stabilize broken societies using its foundations.”
Mahir and Ley exchange gnces.
No words of agreement are spoken—but no rejection either.
Mahir (softly):
“You speak the name of Ibn Hazm with reverence. That counts for more than most.”
Ley (adding):
“And you extend cooperation instead of conquest. That counts even more.”
Closing Words – Elise
She stands slowly and offers her hand.
Elise:
“We are not here to colonize faith.
We are here to prove it still works—if you remove the noise.
Turkey is not our rival.
It is our elder brother in monotheistic design.”
Scene Ends — The envoys depart with neutral faces, but full folders.
Later that evening, a coded message leaves the Turkish Embassy:
“6C does not challenge Ism.
It mirrors one of its most precise forms—without apology, without deviation.
Recommend deeper observation. Possibly quiet engagement.”
***
Diyanet Headquarters, Ankara – Closed Chamber Council Room
Time: 3 days after the private meeting with Elise Carter
Participants:
Dr. Hasan Celik, Head of Turkey’s Directorate of Religious Affairs (Diyanet)
Mufti Kemal Bayraktar, Senior Theologian
Prof. Zeynep Akkaya, Ismic Law Chair, Marmara University
Imam Idris Alkan, Advisor to the Ministry of Justice
Two government observers from the Foreign Ministry and Ministry of Family and Social Policy
Agenda: Internal review of the 6C proposal for joint academic engagement, Zahiri framework dialogues, and technical audits of 6C civic-family systems
Scene Opens — Dr. Hasan Celik reads the proposal aloud
“We do not export Ism.
We stabilize broken societies using its foundations…
Turkey is not our rival.
It is our elder brother in monotheistic design.”
The room is silent for a moment. The file Elise had given the envoys lies open on the table—annotated Qur’anic verses, Zahiri rulings, and detailed family cuse protocols implemented across 20 American states.
Prof. Zeynep Akkaya (first to speak):
“They’re not a sect. They’re not Safi.
They’ve constructed an administrative Zahirism far closer to Ibn Hazm than any contemporary madhhab dares to go.”
“But the issue isn’t theological—it’s structural.
They’ve removed ijtihad. They’ve turned divine w into formus and pcement charts.”
Mufti Kemal (sharply):
“And yet, they affirm the Prophet’s finality.
They reject the Trinity. They apply Qur’anic verses without distortion.
Can we say that of France? Of Washington? Of the modern Turkish youth?”
Imam Idris (cautiously):
“Their system is functional. That’s the danger.
Because it proves our heritage can be weaponized into order—
without ulema. Without tradition. Just obedience.”
Foreign Ministry Observer (pragmatic):
“But from a geopolitical view, this is an opportunity.
6C governs 20 U.S. states. Their reach is expanding into Southeast Asia.
Engaging them softly now ensures we’re not excluded from a legal architecture that may soon be normalized in pces like Maysia, Indonesia, and Africa.”
Dr. Hasan Celik (Chairman):
“So the question is no longer: Are they orthodox?
The question is: Are they useful?”
Three Recommendations are Drafted
Form a Quiet Review Commission
Under the Department of Comparative Jurisprudence, Diyanet will study 6C’s Zahiri cuse systems for family and behavioral w.
Send Observers to Southeast Asia
Quiet monitoring of Maysia and Brunei’s trial programs influenced by 6C will be initiated under diplomatic cultural exchange.
Respond Politely but Neutrally to Elise Carter
Acknowledgment letter to be drafted expressing Turkey’s “shared admiration for Ibn Hazm’s legacy,” while neither endorsing nor rejecting formal partnership. Emphasis on “Ismic plurality” and “contextual differences.”
Closing Comment — Dr. Hasan Celik:
“We do not join them.
We do not oppose them.
We study them. Quietly.
Because what they’ve done to Ibn Hazm’s thought…
might soon outpace what we’ve done to his memory.”
****
Istanbul, Süleymaniye Foundation Hall (Private Wing)Time: Morning, Day One of the Closed-Door Academic RoundtableAttendees:
Fatima Jawad, Zahiri Legal Schor, 6C
Maya Rosenthal, Structural Economist, 6C
Prof. Zeynep Akkaya, Marmara University, Ismic Law Faculty
Imam Burhan Eren, Istanbul Zahiri-sympathetic jurist
Dr. Halit ?ahin, Andalusian jurisprudence specialist
Observers from Diyanet, Turkey’s Foreign Ministry, and Morocco’s Dar al-Hadith
Venue: Vaulted stone chamber with no press presence, only hand-written minutes, Qur’anic calligraphy on the walls, and stainless steel thermos fsks of bck Turkish coffee
ArrivalFatima stepped through the arched doorway first, dressed in deep navy, not bck—a deliberate sign of schorship, not clericality. Her leather-bound copy of al-Muhal rested under her arm.
Maya followed behind her—no bzer, just a long-sleeved khaki tunic, minimal accessories, and a thin datapad under her palm.
They did not smile.
They greeted each schor with precise nods, and sat.
Opening Remarks — Prof. Zeynep Akkaya (Moderator)“In the name of God, Most Merciful.We are gathered today not to adjudicate creed, but to compare legal foundations—What Ibn Hazm offered, what the madhhabs developed, and what the world demands now from governance rooted in divine crity.”
“Let us proceed not to debate identity, but to investigate function.”
Session 1 — Fatima Jawad: “Zahiri Crity in a Confused Century”“Bismilh.Ibn Hazm did not seek to simplify Ism—he sought to remove its corruptible margins.Today, in twenty American states, we use his method not to produce fatwas,but to govern families, regute time, and dissolve chaos through fixed cuses based on clear divine text.”
She id out four printed 6C marital cuse sheets, side by side:
Cuse 2.1.1 – Male Rotational Discipline Obligation
Cuse 3.4.0 – Femme Trust Decision Hierarchy
Cuse 5.2.7 – Inheritance Split Without Analogy
Cuse 6.0.3 – Sexual Deviation Consequence Framework (Non-Lethal, Retional Reassignment Model)
“None of these are based on analogy, local practice, or council vote.They are compiled Zahiri logic, transposed into administrative software.We do not fear rigidity. We fear ambiguity weaponized by emotion.”
Silence followed. Then light scribbles on notepads.
Session 2 — Maya Rosenthal: “Order Without Growth: The Structural Utility of Obedience”She spoke without slides.
“GDP failed. Labor markets fractured.In the West, men were unemployed not because they had no skills—but because they had no pcement.6C abolished the employment concept entirely.We measure household integrity, partner cuse compliance, and pcement retention cycles.It’s not an economy. It’s an obedience network.”
She paused.
“We did not invent Ism.We only gave it rhythm without excuses.”
Immediate Turkish Reactions (Unspoken, but visible):Prof. Zeynep: Eyes narrowed, lips pursed—not in disapproval, but in deep recalcution
Imam Burhan: Pen tapping lightly, showing signs of sympathetic analysis
Dr. Halit: Quietly sketching Zahiri cuse trees in his margin
Foreign Ministry Observer: Texting notes silently to an unseen chain
End of Day One
Fatima and Maya left without lingering. They knew what mattered now wasn’t appuse.
It was the pause—the weight they left in the room.
***
Outer South Arch near the old Madrasah wall
Time: 12:46 AM, following the first day of the Zahiri roundtable
Characters:
Fatima Jawad, Zahiri schor, 6C envoy
Imam Burhan Eren, Istanbul-based jurist, sympathetic to Zahiri thought
A warm Istanbul breeze rolled through the courtyard, brushing against the carved Arabic inscriptions on the stone wall where the madrasa once housed Andalusian manuscripts.
Fatima stood near the shadows, her shawl loose, her leather-bound copy of al-Muhal resting on a stone bench. She wasn’t waiting long.
Burhan arrived with no entourage. No staff. Just the gravity of questions that couldn’t be asked in front of the Diyanet.
Opening Exchange
Imam Burhan (quietly):
“You speak like Ibn Hazm stood beside you when you wrote those cuses.”
Fatima (without turning):
“He did. Not in blood—but in discomfort.
Every society that rejected him feared what he made impossible:
no escape through interpretation.”
Burhan Steps Closer, Voice Low
“You realize what you’ve done in America has awakened the bones of Zahiri thought.
Not in the academy. In code. In rules.
We don’t even teach Ibn Hazm anymore. Most of our students dismiss him as ‘too sharp.’”
Fatima (turning to face him):
“Because sharp cuts through nostalgia.
And Turkey still teaches Ism like it’s a legacy.
We built it as a system.”
Burhan Watches Her Carefully
“And what do you want from us?”
Fatima (measured):
“Not submission.
But recognition—that we revived something that belongs to all of us.
Let your schors criticize it. Let your judges whisper about it.
But when you realize your youth are hungry for structure, not sermons,
you’ll come back to Ibn Hazm—not as a relic, but as an engine.”
Burhan (after a pause):
“Would you accept Turkish schors contributing to the cuse model?”
Fatima (softly, but firm):
“Only if they enter it as Zahiris. Not as moderates trying to bend it into metaphor again.
There’s no partial crity in this method.
It’s either structure, or it's sentiment.”
Burhan Finally Sits Beside Her
His voice is no longer cautious. It is… resolved.
“I’ve kept one of Ibn Hazm’s rulings in my drawer for fifteen years.
A ruling on custody that no madhhab would accept today.
But it was clean. Clear. Cruel, maybe—but fairer than our modern sentimentality.
What you’ve done… it frightens me. But it feels like the future.”
Fatima’s Final Words
“Then walk it slowly.
But walk it.
Because if Turkey holds the memory of Zahiri w, 6C holds its resurrection.
And resurrection doesn’t ask permission.”
The courtyard returns to silence. But beneath Istanbul’s ancient stones, something old had stirred—something exact, unapologetic, and waiting for a nation to remember it.
***
Time: Next morning, 7:12 AM
Characters:
Imam Burhan Eren, Istanbul jurist
Judge Faruk Yilmaz, Senior Syariah Family Court Justice, known for discretion and deep historical schorship
Setting Details: A study adorned with Qur’anic calligraphy, framed manuscripts of Hanafi rulings, and a bckened copper kettle warming over coal; an unopened envelope stamped with the Diyanet seal sits on the desk
Burhan entered with none of his usual reserve. He closed the door, locked it without a word, and sat opposite Faruk Yilmaz, who raised an eyebrow.
Judge Faruk (lightly):
“You haven’t even greeted me, and already I smell confession.”
Burhan (straight):
“I spoke to Fatima Jawad st night. Alone. In the courtyard.
She didn't try to convert me. She didn't evangelize 6C.
She just… let Ibn Hazm speak again.”
Faruk Leans Back, Folding His Hands
Judge Faruk:
“I know her type. Precision wielders.
They charm you with structure, then swallow your faculty of nuance.”
Burhan (firmly):
“That’s what I thought too.
But she’s not interested in charm. She’s building a world where ambiguity has no seat.
And for the first time in years, I couldn’t argue with what she pced before me.”
He Slides a Folded Sheet Across the Table
One of the 6C marital cuses—transted into Turkish—annotated by Burhan.
Cuse 3.4.0 – Femme Trust Decision Hierarchy
Defined structure. No appeal.
Jurisdiction resolved based on text-based merit, not emotional seniority.
Burhan:
“Tell me, Faruk—what do we use in family court?
Fatwa council recommendations? Local precedent? ‘Best interest of the child’?
These people… they use verse plus mechanism.
That’s it.”
Faruk Studies the Cuse, Then Sets It Down
Judge Faruk (quietly):
“So what are you saying? That we prepare for the Zahiri wave?”
Burhan (leaning in):
“I’m saying we need to stop treating Ibn Hazm like a museum exhibit.
Because Charleston is making him a constitutional blueprint.
And if we don’t join the discussion, we’ll end up reacting from behind.”
Faruk’s Dilemma
He stood, walked slowly to the window overlooking the old Ottoman court dome.
“You’re not wrong.
But you realize if we endorse Zahiri structure—openly—
the press will frame it as us endorsing 6C.
And that means theocracy, America, polygamy, pcement economics… everything.”
Burhan’s Final Argument
“Then don’t endorse it.
Just recognize the revival is real.
Let us convene a silent legal forum—jurists only. Off-record.
Let them read Fatima’s cuses, Maya’s rhythms.
Let them see what it means when fiqh becomes a grid—not a suggestion.”
“Because if Turkey doesn’t read this moment properly…
the next Ismic century will be built without us.
Judge Faruk nodded once—then reached for the envelope on his desk.
He didn’t open it.
Instead, he whispered,
“Then we meet in silence.
And we teach our sons to read Ibn Hazm… not for exams—but for governance.”
***
Basement Chamber, Süleymaniye Legal Archive Annex, Istanbul
Time: Ten days after the Istanbul Roundtable
Occasion: Closed Session on Cssical Zahiri Structures in Contemporary Application
Status: Unofficial, off-institutional record
Convened by: Judge Faruk Yilmaz, Istanbul Syariah Court
Participants (8 total):
3 mid-rank judges from Istanbul and Bursa
2 Ismic legal historians from Marmara and Ankara
1 assistant to a Grand Mufti (attending discreetly)
Imam Burhan Eren
1 constitutional theorist from the Ministry of Justice (observer only)
Opening: A Room Not Built for Headlines
No microphones. No screens. Just a long walnut table, tea trays, and six copies of transted 6C Zahiri cuses printed in Turkish, each tagged with their reference to al-Muhal by Ibn Hazm.
Faruk stood at the head—not as a speaker, but as a convener of return.
Judge Faruk:
“This is not a symposium. This is a correction session.
We are not here to endorse 6C or refute them.
We are here to ask a question: What if they revived the truth while we were managing reputation?”
Fatima’s Cuses on the Table
Each jurist received the following cuse sheets:
Cuse 2.3.1 – Custody cycles after khul? (Zahiri default: father unless direct abuse proven)
Cuse 4.0.2 – Inheritance freezing prohibition (no dey beyond 40 days)
Cuse 1.5.6 – Marriage rotation schedule in plural families
Cuse 6.2.1 – Disobedience remediation cycles (focus: pcement, not punishment)
Cuse 3.1.9 – Femme Trust inter-cluster arbitration cuse
Cuse 0.0.0 – Foundational Provision: “What Alh has made explicit cannot be suspended by council or preference.”
Initial Reactions
Dr. Selim (legal historian):
“This is surgical. Too surgical.
But not fabricated. These cuses are traceable to Zahiri roots, line for line.”
Encrypted Telegram Channel, “Zahiri Gen?lik” (Zahiri Youth)Time: Midnight, two weeks after the first secret Zahiri Circle sessionTrigger: Accidental upload of partial transcription from the Süleymaniye Legal Annex
ContextIt was never meant to be public.
A junior researcher—tasked with formatting Judge Faruk’s session notes for archival encryption—mistakenly uploaded a clean, partial Turkish transcription of Cuse 4.0.2: Inheritance Freezing Prohibition to a personal cloud folder still synced to an invite-only youth legal discussion group.
The file included not just the cuse but commentary from three participating judges—including a line from Imam Burhan:
“In deying Alh’s command beyond forty days, we trade w for anxiety. The Zahiri method forbids it. I no longer see a reason to disagree.”
Scene: First Reactions in the Youth ChannelUser @Salih.Hikmet21:
“Wait… did Burhan Eren just say Zahiri w is superior on inheritance? Is this real?”
User @LayFqih:
“This is no joke. This cuse matches al-Muhal vol. 9. Literal word-for-word. But enforced like a civic directive. Who leaked this?”
User @UmmSafiyee:
“I thought Zahiris were theoretical. This… this is like a legal command. Timed. Numbered. Bound.”
User @AyrikMaverick:
“You’re all missing the point. They’re not just teaching Ibn Hazm.They’re structuring him—like a constitution.”
Two Hours Later: The Forum Splits in TwoThe channel, usually filled with respectful debates on Hanafi and Shafi'i rulings, fractured overnight:
One half began calling themselves “Zahiriyet?iler” — The Zahiri-aligned
The others feared the leak marked 6C ideological infiltration
Meanwhile, in Ankara — Panic and MonitoringDiyanet cyber-watchers reported a sudden spike in traffic across Turkish Telegram youth forums, all referencing “Cuse 4.0.2,” “al-Muhal,” and “Charleston Zahiri governance.”
A note was sent to Dr. Hasan Celik:
“The youth are not debating if it’s Ismic.They’re debating how soon it can be implemented.”
In a Small Apartment in Bursa…A 22-year-old legal student prints the cuse, pins it to his wall, and underlines a single sentence three times:
“What Alh has made explicit cannot be deyed by councils or preference.”
He looks at his open ptop, still dispying an image of Fatima Jawad at the Istanbul roundtable.
And he whispers to himself:
“The old way ended when w stopped being timed.Maybe this is how it begins again.”
