One must focus on the concept of the Islamic state today and the movements that aim at establishing it with a more Muslim-scholarly, jurisprudential and rational manner. My observation is this: just as those who are engineers in their background or those specialized in the secular fields of science rule the state in Turkey, there is almost no one among scholars of jurisprudence or jurists, except late Humeyni and Aliya, talking about the Islamic state concept or among those who lead movements to found an Islamic state. Among their inner circles, there are few scholars of Islam whom would keep with themselves, considering their advice important.
Afterwards, all these people had to lead the movement, which they had to do so not in a free but forced medium. This led to the result that every proposed idea or act was to become reactionary. The real principles and ideal order were abandoned.
There is an issue that the carriers of these movements are mostly in the line of Salafism. The Salafi perspective has mostly departed from the line of wisdom. When I mention "wisdom" here, I do not only mean wisdom as in philosophy but respectively philosophy, Islamic jurisprudence/kalam and sufism and more so the Islamic wisdom in particular. I also consider its didactic aspect. Thus, I add to this the elements of tasawwuf/zuhd.
The same Salafi paradigm is quite exoteric and dogmatic. Of course, their intention is good. They also have their own spiritual sides. However, they could not develop mechanisms in this aspect. For these reasons, the discourse of the Islamic state in times manifested itself in such a structure which lacks profundity and is superficial, reactionary and unstable.
In other words, while it overlooked the aspect of Islam that must be stressed, it only underlined a certain part of Islam and has constantly argued it. From this point of view, it is not possible that these movements are sound. The political aspect of Islam cannot be neglected; however, Islam does not consist of that.
When I look into the life and the world under the scope of Islam, I distinguish two things. The first is discovering the laws and the Islam in the book in terms of solving the problems that is the ideal, perfect Islam. The second is the Islam that is on the ground, in front of me and the Islam that is realized in my own conditions.
Moving from the fact, the conjectural position and approach, I want to argue this: In fact, our Prophet Muhammad - peace be upon him – is God"s perfect servant. There is no other servant like him. According to Islamic assessments, there is no second Abu Bakr. For this reason, he also symbolizes a summit and all others follow him after his rank. Just as this applies to individuals, it also applies to generations. For example, generations are arranged in a hierarchical order in terms of the perfection of Islam in life or its deficiency as such: the generation of the Companions, the Followers, the Followers of the Followers and later generations.
In that case, there is always a gap between theory and practice, the ideal and real. Some people claim this though "Islam is impossible to realize". I really find a dangerous trap in this approach because there is an assumption in this attitude as such: "God does not accept imperfect, imperfect practice cannot be accepted as Islam."
However, this is not the case. The commitment of sin has been foreseen and is always contingent. In case of sinning, the function of repentance activates. Also, there are treatments and descriptions for us in the world life and hereafter in proportion to the grades of our sins.
For that reason it is wrong to say "if it is not perfect, it is non-Islamic." If your intention is really Islam, loyal to the keywords of Islam and if you are up to apply them, it means you are a Muslim both individually and socially. As a Muslim, you may have defects and deficiencies. Now since it is possible to be a Muslim with mistakes, and it is important to try to achieve the closest position to being perfect. When the religion orders us with a duty, it considers our conditions. In some cases, forcing situations allow the forbidden things. Therefore, if we put a certain type of Islam forward as an absolute one and claim "this is the only Islam otherwise" and by doing so if we present the solutions, the realities without considering the conditions, we are in fact driving away from Islam, and thus may even block the Islamic transformation process.
