Abstract:

In the history of Islamic thought, politics was first used as a term in the sense of the art of governing the state, the management of state affairs, bureaucracy and general affairs related to administration. When it comes to city and state administration, the term politics comes to mind. Farabi had a great influence on the introduction of this term into Islamic culture in the form of political philosophy. That is why, rightly, the opinion that the Islamic tradition of political philosophy is incomprehensible without reading Farabi has been formed. In our study, the philosopher seeks a “virtuous society", “virtuous city”, “virtuous world” within the framework of spontaneous and unwanted weeds in the rose garden likened to unity and togetherness in the society and virtuous, happiness is seen as one of the biggest obstacles in achieving the concept of Nawabit will be discussed. It will be tried to examine how Farabi defines this typology and the solution proposals he puts forward for the correction of this group. In addition, in our study, the thoughts of two other thinkers who included the concept of nawabit in their works, which we can call the successor of Farabi in terms of subject and method, will be included under separate headings. These two thinkers are Nasiruddin Tusi and Kınalızade Ali Efendi. The views of Nasiruddin Tusi, who deals with the Nawabit taifa in terms of being the problem of a virtuous city with a similar approach to Farabi, will be included based on his work called Morality-i Naisiri and the views of Kınalızade Ali Efendi based on his work called Morality-i Alai. Thus, Nawabit, the opposition group within the virtuous society, will be analyzed.

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