The world is in the sacred and part of the sacred. Not only does existence come from the sacred, but everything maintains its march toward the ultimate goal in a flow that nothing profane can exist in or interfere with. From the perspective of Islamic theology, or kalam, existence does not have any secular or profane sphere. This is because everything that exists came into being on Gods command: Be There is no self-existing object or sphere. All of reality is under Gods knowledge, will and power. You cannot set aside a private sphere in the sea because there is water everywhere, on all sides. Therefore, not a single region in the sea can be seen as non-sea water. When certain times or places are depicted as sacred or holy within the sacred, it does not imply that anything outside these times or places is profane, but indicates that the sacred is perceived more densely in such place or time. Masjid al-Haram in Mecca is sacred; no living beings are killed and no sins are committed there. However, the entire universe is a manifestation of Gods names and attributes. Eids or religious festivals are days when the sacred is more clearly felt and the joy of life is manifested in peoples spirits. Yet all days belong to God, who specified the number of months as 12. Muslims have two festivals. Eid al-Fitr and Eid al-Adha are two special periods of time when Muslims feels the joy of having achieved the difficult ritual of fasting and recall the memory of the Prophet Abraham, who proved his piety and loyalty to God by dedicating his most precious son, Ismael, as a sacrifice to God, wishing to be like him. As the Prophet Muhammad gracefully put it, Friday is a festival for the poor and a day of Hajj or pilgrimage for the financially weak. Yet, the routine affairs of the world do not stop on this day, just trade is postponed for Friday prayer. While there is sentimental nostalgia for some sacred nights formed and brought to the fore in modern times, Islam and its past do not have any foundation for the current level of importance or quality attached to them. These nights have not been celebrated in the past, or throughout the Muslim world as excessively as in Turkey today. There are two reasons for the establishment of sacred nights, celebrating them with such fanfare and attaching special importance to them: To produce Islams sacred values as alternatives to those of Christianity, and to provide a certain level of legitimacy to the ongoing secret secularization of religious life. Thus, after celebrating certain days, people believe that they will be entitled to live the profane rest of the year as they wish. Thus, by dividing time into religious and secular/profane categories and by observing the sacred in only a few religious days, people can maintain their profane/secular lifestyles for the majority of the time without feeling a legitimacy crisis. This implies that the greatest threat to religion comes not from outside, but from inside the religion. An apparently religious intention or participation may make it possible to create a secular/profane time or place inside the religion without disclosing its inner nature or secret purpose. Celebrating the birthday of a prophet does not have any foundation or basis in Islam. The lives and memories of all prophets, whom we do not distinguish between, are dear to us and we recall the major events in their lives in the manner we are supposed to and within the framework of what is religiously allowed and forbidden. But this is something that occurs throughout all 365 days of the year. To single out certain days of the year and exaggerate certain rituals on them, except the Night of Power, when the Quran started to be revealed and which is more beneficial than a thousand months, is equivalent to distorting and abusing the sacred. Days of piety divide time into religious and non-religious or secular, but they allocate, say, five days to religion while leaving the 360 days to the secular. This is a secular trap. The term eid etymologically means to return or restore to the original state, and based on this semantic set of senses, we should see eids as days providing us with opportunities to return to our roots and origins. I would like to wish my readers a happy eid, hoping that it brings peace, justice, freedom and high moral consciousness to all humanity. Today's Zaman