Apolitical Attitude in Politics

Man is a social being, he wants to lead an orderly life by dividing the work with other people. He would also be happy to live in a political system where justice and freedom are ensured, where his labor can be rewarded and his fundamental rights that he is born with are guaranteed. Because how to provide an environment where freedom and security are not preferred over each other is one of the most important questions in the history of thought. This issue becomes more important especially when it comes to the Islamic world, which has begun to be associated with anarchy and terrorism.

The question to be addressed in this context is: As Muslims who carry the cultural continuity of the Seljuk-Ottoman and Turkish Republic, how can a religious and democratic attitude protect the basic human rights (life, property, honor, mind and religion) and protect the balance of freedom and security in an environment of anarchy and terror? can we create? How can we reflect this in our lives? Who or who can be the scholars who can be taken as an example in this regard?

Philosophically, the purpose of human existence is to lead a peaceful and happy life (Tahsilu's-saade) in the world. Inspired by Plato, Farabi also focused on a virtuous administration and ideal state design in Islamic philosophy.

Is it not possible to live a life style by staying away from the confusion of politics, apart from these high and ideal reading visions? It is possible to live a life by avoiding absolute righteousness conceptions that make people unhappy, by ensuring their own inner peace, by improving their individual abilities against negative external conditions, and to do this without getting away from the society/seclusion, that is, the othering view that considers itself absolute right (A) and the other (B) wrong. It is necessary to negotiate the possibility of the 3rd option or alternative stance by going beyond the angles.

If this can be done, it may turn out that a political attitude that prioritizes fundamental and natural human rights without falling into presiding and religious trafficking, that is, using religion in politics, can actually be a political attitude.

Is Apolitical Attitude Possible?
Since Plato, every philosopher has searched for the possibility of a just, good and virtuous administration. Aristotle, with his teacher Plato's vision of the absolute good and right to overcome the ideal styles of individual-family and society/politics relations and to overcome their dilemmas; He has developed a good and right imagination according to the conditions. After all, existing political systems pay attention to most of his suggestions; but the structures put forward to enable people to realize their sociality in a just environment can also cause unhappiness.

In this case, wouldn't the most consistent choice be to stay away from the chaos of politics and live a lifestyle? At this point, isn't it possible to live a life by staying away from the absolute notions of truth that make people unhappy, to ensure their inner peace, to develop their individual abilities against negative external conditions, and to do this without going into seclusion?

In my opinion it is possible and even should be. Especially in the last two elections, when you see the exhaustion of religious arguments, the speeches made by publicly known academics and popular theologians, or the writings written as a fatwa, alternative perspectives are always and will always be, that it does not make sense to squeeze people between A and B options with Aristotelian logic. It is possible to create a discourse without violating, breaking, spilling and marginalizing the law.

Apolitical Attitude Is Actually A Political Attitude
In the classics of Islamic Philosophy, this issue is considered necessary for Tıbbu'r-ruhani, that is, for the healing of the soul and its protection from diseases. Moreover, this time, Abu Bakr was a Hanbali scholar who was not a direct philosopher and even wrote works in the fields of history, biography, hadith, tafsir, linguistics, util-i fiqh and akaid, who also trained many students, was also interested in politics and had diplomatic relations in history. Cemaluddin Abdurrahman b. known as 'l-Ferec İbnü'l-Cevzi. Ali b. I will make the justification based on Muhammad al-Baghdadi (d. 597/1201). Because, as it is understood from the examination of the works of this distinguished scholar, he had a culture at a level to criticize the subjects of philosophy and the history of religions.

Critical Mentality and Qualified Opposition are Conditions for Strong Power
At Çorum Hitit University Faculty of Theology, Department of Islamic Philosophy, we always base our thesis studies on a critical mindset. Because making criticism of philosophy is philosophy itself and/or we prioritize making the grounding of our readings more consistent with the consistency negotiations in these criticisms. Here, as Snow Popper states in his book Open Society and Its Enemies and other works, the government should try to strengthen the opposition rather than destroy it, because its criticisms will show the flaws and their elimination actually strengthens the power.

Attitude Towards Worldly Authority
The sixth chapter of the book is devoted to this issue. Man, by nature, wants to dominate other people, and in this he tries to take over the province, that is, the administration, with imaat, that is leadership. The person who wants power should know this point well. This issue is a very valuable/target until it takes over the management, but when it is achieved it will fall into the background, which always leads to wanting more. Constantly asking for more eliminates the taste of management. This increases the error rate. The beginning of the leadership, that is, the administration, is responsibility, the middle is regret, and the end is the possibility of being in a difficult situation on the Day of Judgment. If he does not reflect on these matters, he may put himself and his religious values ​​in a dangerous position.

By narrating hadiths on this issue, he states that being a ruler is extremely risky, that the good deeds he does in the hereafter will untie the chain around his neck, and crimes will destroy him. Here, Cevzi emphasized how important the duties of the chiefs/umara, the sages/urefa and the bureaucrats responsible for the security and stability of the people/umena fulfilled and said, "Woe to those who do not fulfill their duties!" He brings another hadith as evidence.

Here, in my opinion, the needle is inserted into politicians and the sack into scholars. Of course, he tells politicians the following advice of our Prophet through Abu Zer. Leadership is a trust, except those who do this duty properly and fulfill their responsibilities, they will regret it on the Day of Judgment.

Risks of Management
Since the administration is the authority of ordering and prohibiting, there are also many risks, and this issue is often overlooked. Ibn al-Jawzi lists these risks as follows: The lightest thing is to leave the government, which nobody wants to accept. The most serious one is injustice in the administration. The risk between these two is that if the manager's/governor's intention is not sincere, that is, if his breath is not right, as Çorumlu put it, then time is wasted.

I think what I call a political attitude is valid here. That is, staying out of current polarizations and marginalizing language and always saying that it is the 3rd point shows that time is not wasted. In fact, this can be a political attitude that opens the door to new solution offers and hopes, without breaking it and without getting caught in the polarization of the two sides and where their projects are blocked.

This situation, as can be seen, indicates an apolitical attitude in itself, since it offers an alternative to the conflict environment created by current political practices.