"Religion and State are brothers" An Evaluation on the Theory

Selim Kaya; Ahmet Yeşildere

Article Details

"Religion and State are brothers" An Evaluation on the Theory

Authors:

Selim Kaya | Ahmet Yeşildere

Publisher:

Hakan YILMAZ

Main Topics:

Ortaçağ Tarihi (Diğer)

Journal:

Akademik Tarih ve Düşünce Dergisi Vol.11 Issue 1, pp.541-571

Document Type:

Article

Publication Date:

2/2024

Document Language:

Turkish

Document ID (Org No.):

2001311875

pISSN:

2148-2292

Keywords:

Abstract:

 In the Turkish-Islamic world, politicalnasihat-nāmas, in which the theory of religion and state are brothers is included, were written in the late 11th and early 12th centuries. These works, which were mostly written to advise state rulers, are important documents in terms of reflecting the political, religious, intellectual, economic and social characteristics of the period. In politicalnihihat-namas, rulers were told about the issues to be considered in order to prevent the state from facing a possible danger. Māverdī, Nizām al-Mulmulk and al-Ghazālī, who were scholars, intellectuals and statesmen, frequently included the theory that religion and state are brothers in their works. With this theory, they stated that religion needs the state and the state needs religion, that one would be incomplete without the other, and that both individual and social order can be achieved if both are together. According to them, religion is one of the most important factors determining the social structure, and the state is the structure in which all social relations in social life are realised. Religion regulates individual life and the state regulates social life. Since the individual and society are intertwined, religion and the state must also be intertwined. Because religion and the state complement each other, and one is incomplete without the other. Both religion and the state require individuals to be moral, to obey rules and regulations, and to work for the benefit of society. Therefore, the head of state should use his power for religious purposes when necessary, but he should not use religion for his political aims and ambitions. The head of state should protect religion, especially because it gives legitimacy to the state. The theory that religion and state are brothers has been applied in Turkish Islamic states in the historical process, rightly or wrongly. The idea of separation of religion and state, which is the opposite of this theory, should be evaluated as an idea that emerged under the influence of secularism.

 In the Turkish-Islamic world, politicalnasihat-nāmas, in which the theory of religion and state are brothers is included, were written in the late 11th and early 12th centuries. These works, which were mostly written to advise state rulers, are important documents in terms of reflecting the political, religious, intellectual, economic and social characteristics of the period. In politicalnihihat-namas, rulers were told about the issues to be considered in order to prevent the state from facing a possible danger. Māverdī, Nizām al-Mulmulk and al-Ghazālī, who were scholars, intellectuals and statesmen, frequently included the theory that religion and state are brothers in their works. With this theory, they stated that religion needs the state and the state needs religion, that one would be incomplete without the other, and that both individual and social order can be achieved if both are together. According to them, religion is one of the most important factors determining the social structure, and the state is the structure in which all social relations in social life are realised. Religion regulates individual life and the state regulates social life. Since the individual and society are intertwined, religion and the state must also be intertwined. Because religion and the state complement each other, and one is incomplete without the other. Both religion and the state require individuals to be moral, to obey rules and regulations, and to work for the benefit of society. Therefore, the head of state should use his power for religious purposes when necessary, but he should not use religion for his political aims and ambitions. The head of state should protect religion, especially because it gives legitimacy to the state. The theory that religion and state are brothers has been applied in Turkish Islamic states in the historical process, rightly or wrongly. The idea of separation of religion and state, which is the opposite of this theory, should be evaluated as an idea that emerged under the influence of secularism.

 In the Turkish-Islamic world, politicalnasihat-nāmas, in which the theory of religion and state are brothers is included, were written in the late 11th and early 12th centuries. These works, which were mostly written to advise state rulers, are important documents in terms of reflecting the political, religious, intellectual, economic and social characteristics of the period. In politicalnihihat-namas, rulers were told about the issues to be considered in order to prevent the state from facing a possible danger. Māverdī, Nizām al-Mulmulk and al-Ghazālī, who were scholars, intellectuals and statesmen, frequently included the theory that religion and state are brothers in their works. With this theory, they stated that religion needs the state and the state needs religion, that one would be incomplete without the other, and that both individual and social order can be achieved if both are together. According to them, religion is one of the most important factors determining the social structure, and the state is the structure in which all social relations in social life are realised. Religion regulates individual life and the state regulates social life. Since the individual and society are intertwined, religion and the state must also be intertwined. Because religion and the state complement each other, and one is incomplete without the other. Both religion and the state require individuals to be moral, to obey rules and regulations, and to work for the benefit of society. Therefore, the head of state should use his power for religious purposes when necessary, but he should not use religion for his political aims and ambitions. The head of state should protect religion, especially because it gives legitimacy to the state. The theory that religion and state are brothers has been applied in Turkish Islamic states in the historical process, rightly or wrongly. The idea of separation of religion and state, which is the opposite of this theory, should be evaluated as an idea that emerged under the influence of secularism.

 Türk-İslâm dünyasında din ve devlet kardeştir nazariyesinin yer aldığı siyasetnasihat-nâmeler XI. yüzyıl sonları XII. yüzyıl başlarında kaleme alınmıştır. Daha çok devlet yöneticilerine nasihat etmek maksadıyla yazılan bu eserler; döneminin siyasî, dinî, fikrî, iktisadî ve içtimaî özelliklerini aksettirmesi bakımından mühim birer vesikadır. Siyasetnasihat-namelerde yöneticilere devletin olası bir tehlikeyle karşı karşıya kalmaması için dikkat edilmesi gereken hususlar anlatılmıştır. İlim, fikir ve devlet adamları olan Mâverdî, Nizâmülmülk ve Gazzâlî de eserlerinde din ve devlet kardeştir nazariyesine sıkça yer vermişlerdir. Bu nazariye ile dinin devlete, devletin dine muhtaç olduğu, biri diğeri olmaksızın eksik kalacağı, hem bireysel hem de sosyal düzenin ikisi bir arada olursa sağlanabileceğini ifade etmişlerdir. Onlara göre din toplumsal yapıyı belirleyen en önemli etmenlerden biri, devlet de toplumsal yaşamdaki tüm sosyal ilişkilerin gerçekleştiği yapıdır. Din bireysel hayatı, devlet toplumsal hayatı düzenlemektedir. Fert ve toplum iç içe olduğuna göre din ve devlet de iç içe olmalıdır. Çünkü din ve devlet birbirini tamamlamakta, biri olmadan diğeri eksik kalmaktadır. Din de devlet de toplumu oluşturan bireylerden ahlâklı olmayı, kural ve kaidelere riayet etmeyi ve toplum menfaatine çalışmayı istemektedir. Öyleyse devlet başkanı iktidar gücünü, gerektiğinde dinî amaçlar için kullanmalı fakat dini, siyasî amaçları ve emelleri için kullanmamalıdır. Devlet başkanı dini, özellikle de devlete meşrûiyet kazandırdığı için korumalıdır. Din ve devlet kardeştir nazariyesi tarihi süreçte Türk İslâm devletlerinde doğrusuyla yanlışıyla uygulanmıştır. Bu nazariyenin zıddı olan din ile devlet ayrımı fikri, sekülerizm etkisinde ortaya çıkan bir düşünce olarak değerlendirilmelidir.

Article Details

"Religion and State are brothers" An Evaluation on the Theory

Authors:

Selim Kaya | Ahmet Yeşildere

Publisher:

Hakan YILMAZ

Main Topics:

Ortaçağ Tarihi (Diğer)

Journal:

Akademik Tarih ve Düşünce Dergisi Vol.11 Issue 1, pp.541-571

Document Type:

Article

Publication Date:

2/2024

Document Language:

Turkish

Document ID (Org No.):

2001311875

pISSN:

2148-2292

Religion

State

Theory

Siyasetnâme

AdministrationDin

Devlet

Nazariye

Siyasetnâme

Yönetim

Issues

Article Details

Authors: Selim Kaya | Ahmet Yeşildere

Publisher: Hakan YILMAZ

Main Topics: Ortaçağ Tarihi (Diğer)

Journal: Akademik Tarih ve Düşünce Dergisi Vol.11 Issue 1, pp.541-571

Document Type: Article

Publication Date: 2/2024

Document Language: Turkish

Document ID (Org No.): 2001311875

pISSN: 2148-2292

Issues

Authors:

Selim Kaya | Ahmet Yeşildere

Publisher:

Hakan YILMAZ

Main Topics:

Ortaçağ Tarihi (Diğer)

Journal:

Akademik Tarih ve Düşünce Dergisi Vol.11 Issue 1, pp.541-571

Document Type:

Article

Publication Date:

2/2024

Document Language:

Turkish

Document ID (Org No.):

2001311875

pISSN:

2148-2292