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Fârâbî’nin devletinde en önemli konumda bulunan kişi kuşkusuz ilk başkan ve onun yerine geçecek başkandır. Bu çalışmada Fârâbî’nin ilk başkandan sonra devleti yönetmek üzere düşündüğü başkan hakkında söylediklerinin, İslam’da yönetim söz konusu olduğunda akla ilk gelen isim olan Hz. Ömer’den hareketle değerlendirilmesi hedeflenmiştir. Bu sebeple önce Fârâbî’nin ilk başkan ve sonrasında yerine geçecek başkan ile ilgili görüşlerine yer verilmiş ardında da bu şartların Hz. Ömer’de ne şekilde somutlaştığı araştırılmıştır. Fârâbî, siyaseten karışıklığın olduğu bir dönemde yaşamıştır. Bu yıllar İslâm âlemi için oldukça kötü yıllardı. Yönetim açısından bakıldığında Abbasilerin zayıfladığı, her emirliğin kendi bölgesinde bağımsızlığını ilan ettiği, isyanların çıktığı hatta Abbasi hilafet merkezinin istila edildiği bir zamandı. Böyle bir zamanda Fârâbî’nin, İslâm devletinin kaybettiği konumu kazanarak çözülen İslam birliğinin yeniden tesisi için ideal devlet başkanını aradığı düşünülebilir. Fârâbî’ye göre erdemli devletteki yetkinlik veya eksiklik noktasında en önemli rolü başkan oynamaktadır. Başkan fazıl olduğunda devlet de fazıl, başkan kusurlu olduğunda devlet de kusurlu olmaktadır. Buna göre mutluluğa götürecek yolu gösteren fazıl devletin fazıl başkanıdır. Fazıl başkanın en son hedefi toplumu mutluluğa ulaştırmaktır. Dolayısıyla toplumun mutluluğunun teminatı başkan olmaktadır. Fârâbî, teorisini ortaya koyduğu ideal devletin İslâm devletinin ilk yıllarında yaşanmış olan pratikteki varlığından da haberdardır. Bu devlet, temelleri Hz. Muhammed tarafından atılan ve Onun halifelerinden Hz. Ömer döneminde de kurumsallaşan yapısıyla İslam devletidir. Bu yönüyle Fârâbî, Platon’un etkisiyle İlk Başkan’ın filozof olması gerektiğini, içinde yaşadığı İslam kültürünün etkisiyle de Peygamber olması gerektiğini ifade etmiştir. Fârâbî, erdemli devletin en önemli kişisi olarak yer verdiği İlk Başkan’ı Filozof, Melik, Reis-i Evvel, Kanun Koyucu ve İmam gibi isimlerle ifade eder. Ve ona göre bu isimlerin hepsi aynı anlama gelir. Fârâbî’nin, erdemli devletin yöneticisi için kullandığı bu ifadelere bakıldığında, nasıl bir yönetim arayışında olduğu ve bu yönetimde nasıl özelliklere sahip kişilerin başkan olacağını tasarladığı rahatlıkla anlaşılabilir. Fârâbî’ye göre başkanın sahip olması gereken temel niteliklere aynı zamanda ona tabi olan toplum da sahip olmalıdır. Toplum da hikmet bilgisini elde etmeye çalışmalı, cahil toplumun nitelikleri olan bedenî hazları amaç olarak görmemelidir. Toplumun erdemli olması için erdemli görüş ve davranışların topluma yerleştirilmesi ilk başkanlıkla sağlanırken, korunması ve devam etmesi geleneksel başkanlıkla sağlanmaktadır. Fârâbî, İlk Başkandan sonra onun yerine geçecek başkana “Meliku’sSünne” demiştir. Meliku’s-Sünne, önceki yöneticilerden alınmış yazılı kanunlarla devleti yöneten ve onların geleneğini takip eden başkandır. Fârâbî’ye göre Meliku’sSünne, en azından hikmet sahibi olmalı ve kendinden önce uygulanan kanunlardan daha uygun olanı gördüğünde öncekilerin uygulamalarında değişiklik yapabilmeli, yeni kanunlar koyabilmelidir. İşte bu şekilde yöneticilik yapanlara en güzel örnek olarak, sahip olduğu özellikler ve sergilediği yönetim tarzıyla, Fârâbî’nin ideal yönetici tipi olarak düşündüğü Hz. Ömer’i hatırlatmaktadır. Hz. Ömer sahip olduğu özelliklerle arzulanan bir yönetim şeklini uygulamıştır. Bir lider olarak Hz. Ömer, Müslümanları kurumsal devlet gücüne kavuşturmuş, medeniyetin temelini oluşturan etmenlerin ortaya çıkmasını sağlayan kurumlaşma için önemli uygulamalarda bulunmuş ve bu inkılâplar, sonraki zamanlar için de yol gösterici ve kalıcı olmuştur. Kuşkusuz Hz. Ömer din ve imandaki kemali, hakkı kabul ederek haksız olduğunu görmesi durumunda hemen hakka dönmesi, Allah’a hesap vereceği bilinci içerisinde hakkı her şeyden üstün tutması, iradesi ve şahsiyetindeki kemali, zühdü ve dünyaya rağbet etmemesi, sabrı, heybeti, cömertliği, cesareti gibi özelliklerle dikkat çeken, tarihte adaletiyle temayüz etmiş en büyük liderlerden biridir. Hz. Ömer, kendinden önceki iki yöneticinin deneyimlerini görme imkânına sahip olmuş ve yöneticiliği esnasında büyük ölçüde bu deneyimlerden istifade etmiştir. Yeni durumlarla karşılaştığında toplumun ihtiyaçlarına uygun çözümler üretmiştir. Hz. Ömer sadece Hz. Muhammed’i değil, diğer devlet ve krallıklardaki kanunları ve idare usullerini de öğrenmiş ve bunlardan kabule şayan olanları da benimsemiş bir liderdir. Bu da onun “geleneksel başkan” (melik es-sünne), yani kendinden önceki ilk başkanın koyduğu esaslar çerçevesinde hareket eden bir başkan olduğunun ve onun yolundan gittiğinin bir delilidir. Toplumun erdemli olması için erdemli görüş ve davranışların topluma yerleştirilmesi ilk başkanlıkla sağlanırken, korunması ve devam etmesi geleneksel başkanlıkla sağlanmaktadır. Hz. Ömer’in hilafeti, İslam devletinin istikrara kavuşması ve geniş bir alana yayılmış olması ile İslâm ümmetinin üstünlüğünü göstermesi açısından sembol bir dönemdir. Bununla birlikte bir devlet idaresinden beklentileri karşılaması bakımından da hemen her kesimin kabul ettiği bir yönetim sürecidir. İşte bu çalışmada Hz. Ömer’den ikinci başkan olarak söz etmemizin nedeni, ilk başkan olan Hz. Muhammed’in vefatından sonra -ilk olarak Hz. Ebubekir halife olsa bile- onun yerine geçerek her yönden devleti geliştirmesi ve insanları yönetme siyasetinin, Allah’ın kitabı ve Resulünün sünneti üzerine olması nedeniyledir. Hz. Ömer, fetihlerle genişleyen İslam topraklarında idari, sosyal, iktisadi ve askeri bakımdan tarihe damga vuracak gelişmelere sahne olacak bir devletin başkanı olmuştur. Fârâbî’nin İlk Başkan’dan sonra yerine geçecek İkinci Başkan’da aradığı hikmet, ilim, öncekilerin yoluna uyma, iyi bir görüş sahibi olma, halkı irşat ve savaş işlerinde sebat üzere bulunmaları gerektiği şeklindeki özelliklerin, feraset, zekâ, cesaret ve bilgelik olarak Hz. Ömer’de olduğu rahatlıkla söylenebilir. Ayrıca öncekilerin yoluna uyma hususunda da Hz. Ömer’in son derece hassas davrandığı bir gerçektir.
The person in the most important position in the state of Farabi is undoubtedly the first president and the president to be replaced by him. In this study, what Farabi said about the president he thought to rule the state after the first president, is the first name that comes to mind when it comes to government in Islam. It is aimed at assessing the move from Omer. This is why the first President of Farabi and then the President of the Republic will be appointed, and the following conditions will be given. It was investigated how it was performed in Omer. He lived in a period of political confusion. These years were bad for the Islamic world. From the point of view of the administration, it was a time when the Abbasis weakened, every emirate declared its independence in its territory, the rebellion came out, and even the Abbasi hilafet center was invaded. In such a time, it can be thought that Farabi is looking for the ideal president of the state for the restoration of the dissolved Islamic union by winning the position the Islamic State has lost. According to Fârâbî, the most important role in the competence or lack of power in the state is the president. When the president is defective, the state is defective, when the president is defective. He is the leader of the state that leads to happiness. The ultimate goal of the President is to bring society to happiness. Therefore, the guarantee of the happiness of society is the president. Farabi is also aware of the existence in practice of the ideal state in the early years of the Islamic State. This state, the foundations of Hz. by Muhammad and his servants. It is also the Islamic state with its established structure. In this regard, Farabi expressed that the First President should be a philosopher by the influence of Platon, and that the influence of the Islamic culture in which he lived should also be a Prophet. Fârâbî expresses the First President as the most important person of the noble state with names such as Philosopher, Melik, Reis-i Evvel, Law Koyucu and Imam. And all of these names mean the same. Looking at these statements that Farabi uses for the governor of the noble state, it can be easily understood how he is looking for a government and how the people with the qualities in this administration are designed to be the president. According to Farabi, the basic qualities that the president must have must also have the society that is subject to him. The society should also try to acquire wisdom, not to see the physical pleasures that are the qualities of the ignorant society as a purpose. The placement of decent views and behaviors in society to be meritable is provided by the first presidency, while the preservation and continuation is provided by the traditional presidency. He said, “The first man who will be appointed by the Lord will be the one who will be appointed by the Lord.” Meliku's-Sünne is the president who governs the state with written laws taken from the former governors and who follows their tradition. According to Farabi, Meliku's Sunnah must be at least wise and, when he sees what is more appropriate than the laws applied before him, he must be able to make changes in the practices of the previous, he must be able to put new laws. This is the best example of the managers, with the characteristics they have and with the management style they show, which Fârâbî considers as the ideal type of managers. He reminds us of Omar. by Hz. He has a form of management that he desires with his own character. As a leader. Omar has made the Muslims the institutional state power, and has made important practices for the institutionalization that enables the appearance of the factors that form the foundation of civilization, and these inculps have been guiding and permanent for the subsequent times. of course Hz. It is one of the greatest leaders in the history who immediately returned to justice if he saw that he was unjust by accepting the truth, in the consciousness that he will account for God, in the presence of the truth over all things, in his will and personality, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will, in his will. by Hz. Omer had the opportunity to see the experiences of the two previous managers, and during his leadership he took a large part of these experiences. When faced with new situations, they produced solutions that fit the needs of society. by Hz. It is just Hz. He is a leader who has learned not Mohammed, but the laws and administrative procedures in other states and kingdoms, and who has accepted those who are accepted from them. This is also a proof that he is a "traditional president" (Melik es-sünne), that is, a president who is acting in the framework of the principles set by the first president before him, and that he is on his way. The placement of decent views and behaviors in society to be meritable is provided by the first presidency, while the preservation and continuation is provided by the traditional presidency. by Hz. The Hilafeti of Omar is a symbolic period in terms of the establishment of the Islamic State and its spread into a wide area and demonstrating the superiority of the Islamic community. However, in terms of meeting the expectations of a state administration, it is a process that almost every section accepts. This is the work of Hz. The reason we speak of Omer as the second president is the first president of Hz. After Muhammad's death - first Hz. Even if Ebubekir is a calife, it is because it develops the state in all directions and the policy of managing people is on the Book of God and the Sunnah of the Prophet. by Hz. Omar has become the president of a state that will be the scene of developments that will mark history in the Islamic territory expanding with conquests, in an administrative, social, economic and military sense. For example, in the first part of the first part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the second part of the part of the second part of the part of the second part of the part of the part of the second part of the part of the part of the part of the part of the part of the part of the part of the part. It can be said to be comfortable in Omer. and the way of the previous ones. It is a fact that Omer is very sensitive.
The person to be in the most important position in Al-Fārābī’s state is, without a doubt, the first president, and the one who will succeed the first one as president. In this study, it is aimed to examine, with reference to Hazrad ‘Umar who is the first to come to mind when it comes to polity in Islam, the words Al-Fārābī expressed on the second president who he thought to be successor to the first president. That is why, first of all Al-Fārābī’s views concerning the first president and the second are given coverage here, and then it is analyzed in what way this context became concrete in Hazrad ‘Umar’s time. Al-Fārābī lived in a time of political disorder. These years were pretty bad for the world of Islam. From the point of government, it’s the time the Abbasids declined, every emirate declared its independence in its own territory, the riots broke out, and even the Abbasid center of caliphate was overrun. In a time such as this it can be fathomed that Al-Fārābī looked for the ideal head of the state to reestablish the İslamic unity by restoring the Caliph’s former position. According to Al-Fārābī the president plays the most important part in the aforesaid virtuous state in connection with perfection or deficiency. If the president is virtuous, the state becomes virtuous too; if the president is vicious, the state becomes vicious too. For that, the one who leads to happiness is the virtuous head of the virtuous state. The last objective of the virtuous head of the state is to help the society reach happiness. Hence, it is the president who provides assurance for the happiness of the society. Al-Fārābī was also aware of the existence of the ideal state in practice which he theorized. That is the Islamic state the foundations of which were laid by the Prophet Mohammad, and which were institutionalized during the time of one of his successors, that is, ‘Umar. On that sense, Al-Fārābī states, being under the influence of Plato, that the First President must be a philosopher, and, under the influence of Islamic culture, that the First President must be a Prophet. According to Al-Fārābī, the subjects of the state must also have the essential qualities that the head of the state must possess. The society must also try to procure the knowledge of wisdom, and must not take the physical pleasures of the ignorant society as purpose. The act of inculcating the society with virtuous views and behaviours in order for the society to lead a life of virtue is done by the first presidency, but to keep and maintain this order are done by the traditional presidency. Al-Fārābī called the future president who is to be the successor to the first one “Malik al-Malik al-Sunna is the president who governs the state by lex scripta of the former rulers, and follows their customs According to Al-Fārābī, Malik al-Sunna must be a man of wisdom, and do modifications on the practices of the former rulers when seen better ones, and make new laws in this direction. So, the best example for this kind of rulers must be, with his characteristics and his way of governing, Hazrad ‘Umar who is of the ideal type of rulers in Al-Fārābī’s mind. Al-Fārābī describes The First President, whom he thought as the most important person of the vituous state, as the Philosopher, The King (Malik), The First Warden, The Law-giver, and the Leadeer (Imam). And to him, all these epithets have the same meaning. Looking at all these epithets that he used to describe the ruler of the virtuous state, it can be understood very easily what kind of an administrative mentality he has, and which traits he thought up the president should have in this administration. Owing to the traits he has, Hazrad ‘Umar applied the desired style of management. As a leader, Hazrad ‘Umar made it possible for the Muslims to have an institutional, powerful state. And he realised a number of important applications to reach institutionalization which supply the elements building the basis of the civilisation. And these reforms proved to be beacon and long lasting for the times to come. Doubtlessly Hazrad ‘Umar is one of the greatest leaders that came to the fore thanks to his execution of justice drawing attention to himself because of his maturity in religion and creed, and of returning to the justice accepting his wrongfulness, of upholding the truth being awake to the fact that he’ll be questioned by Allah, of his excellence in will and personality, of his piety and his disinclination towards the earthly pleasures, of his patience and his solemnity and his generosity and his courage. Hazrad ‘Umar had the privilege of witnessing the former two of presidents, and made use of these experiences to a large extent throughout his time in management. He created solutions befitting the new problems encountered by the society. Hazrad ‘Umar is a leader who did accept not only Hazrad Mohammad but also some of the laws and the administrative procedures he saw fit of distinct states and kingdoms. And this is the proof showing that he has the quality of “malik al-sunna” meaning he moved forward pursuant to the rudiments set by the previous, the first president, and he followed the first president. In order for the society to behave virtuously the virtuous views and behaviours are fixed in the society by the first presidency though they are preserved and protected by the traditional presidency. Hazrad ‘Umar’s time in caliphate became a symbol for the stability and the wideness of the Islamic State, and the supremacy of the Islamic Umma (Nation). However, he is accepted nearly by all of the fractions for he met the expectations people sought for in a state administration. Therefore, the reason why we mention Hazrad ‘Umar as the second president in this study is that after the demise of the first president Hazrad Mohammad, Hazrad ‘Umar took his place and improved the state in every respect, and for the fact that he deployed politics ruling over people in accordance with Allah’s Book and the Messenger’s Sunna. Hazraz ‘Umar became head of the state which will witness events leaving a mark in history in aspects of administration, sociology, economics, and military in the Islamic land expanding through wars of conquest. It can be easily asserted that Hazrad ‘Umar possessed the qualities Al-Fārābī searched for in the Second President who takes out after the First President, such as wisdom, knowledge, treading in the footsteps of the predecessors, holding a good point of view, finding the folks keeping steadfast in matters of guidance and war in forms of discernment, intelligence, courage, and erudition. And it is of the essence that Hazrad ‘Umar was ultrasensitive on betaking himself to the ways of the predecessors.
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