Why is secularism vital?

Secularism is a subject that is always on Turkey’s agenda. The policies pursued by the government, practices in education that contradict secularism, the increasing influence and controversial statements of the President of Religious Affairs in state administration, state protocol, and current politics, the growing influence of religious foundations, sects, and communities in politics, the economy, bureaucracy, education, healthcare, and social life, and many other developments are among the fundamental reasons why secularism remains constantly on the agenda.

Secularism is a concept with political, legal, historical, religious, social, and cultural dimensions. In its shortest, simplest, and most plain definition, it means the separation of religious and worldly affairs. It is also closely related to sovereignty. It is also defined as those who govern deriving their authority to rule from a non-divine source, namely the people. In this respect, it is indispensable for democracy. It is impossible for a non-secular state to be democratic.

Secularism is the foundation of national sovereignty, national unity, the bond of citizenship, transcending identity politics, free thought, the rule of law, gender equality, the prioritization of reason and science, contemporary education, enlightenment, and the freedom of belief and worship.

All of these are possible only and exclusively through secularism. Because thanks to secularism, politics gives the assurance that it will not interfere with religion, and religion gives the assurance that it will not interfere with politics. Religion becomes individualized. It takes its place in the conscience. Thanks to secularism, it is possible to prevent religion, sects, religious ties and identities, and religious beliefs and interpretations from becoming tools for profit in politics, polarization in society, privilege in bureaucracy, superiority in law, differentiation in education, and advantage in trade.

THE DEVELOPMENT OF SECULARISM IN OUR COUNTRY

Although the Ottoman Empire was a religious-agrarian empire, it had never fully implemented Sharia law from its inception. Its political orientation, social structure, and understanding of religion were not suitable for this anyway. Especially during periods of decline and collapse, it had to sign laws and practices contrary to Sharia. Undoubtedly, the developing relations with Europe and the defeats suffered against European states played a major role in this.

Moreover, in the practice of life, for example in areas such as trade, companies, and banking, Sharia law was insufficient. When the Declaration of the Rights of Man and of the Citizen came to the fore with the 1789 French Revolution, the situation became even more complicated in the Ottoman Empire. Because there were millions of Christians living on its lands. In the ensuing process, the Edict of Tanzimat (1839) and the Edict of Reform (1856) accelerated the secularization of the Ottoman state and social structure. These steps were followed by the First Constitutional Era (1876) and the Second Constitutional Era (1908).

One thing is certain; although the Ottoman Empire was a community of the Ummah, it was different from Arab societies. The state was not a full-fledged Sharia state. The understanding of Islam in Anatolia and Rumelia did not overlap with that of the Arabs. The fact that the Ottoman Empire was a state developing in the Balkans and Rumelia; its geographical proximity to Europe and its political and military rivalry; and the presence of non-Muslims among its subjects, such as Greeks, Bulgarians, Serbs, and Christian Albanians, also influenced this situation. In a social sense, mutual interaction was strong. The state also took this into account and acted more cautiously. As the Ottoman Empire became acquainted with Western-style educational institutions, military training, and medical and engineering education, a strong foundation for secular thought was also formed in society. The Young Turks and the Committee of Union and Progress also had a strong desire for a secular state and social structure.

LAWS THAT SECULARIZED TURKEY

Immediately after the armed phase of the War of Independence ended, the sultanate was abolished on November 1, 1922. Four months after the proclamation of the Republic on October 29, 1923, the 3 Revolution Laws were adopted on March 3, 1924. The Caliphate was abolished. The Law on Unification of Education (Tevhid-i Tedrisat) was adopted. The Ministry of Sharia and Foundations (Şeriye ve Evkaf Vekâleti) was abolished. In its place, the Presidency of Religious Affairs and the General Directorate of Foundations were established. The Ministry of the General Staff (Erkân-ı Harbiye Vekâleti) was abolished. In its place, the General Staff was established.

With the 3 Revolution Laws dated March 3, 1924, Turkey made a great leap forward on the path of secularization, enlightenment, modernization, and nation-building. The Civil Code of 1926 reinforced these steps. The preamble, written by Mahmut Esat Bozkurt, one of the most distinguished and courageous pioneers of the Turkish Revolution, and which is almost a declaration of revolution, revealed the spirit and goal of the Civil Code.

A few years later, with the constitutional amendment made in 1928, the phrase “The religion of the State of Turkey is Islam” was removed from the constitution. The amendment proposal was submitted by İsmet İnönü and 120 of his colleagues. In 1937, the principle of secularism was incorporated into the constitution.

SECULARISM AND ANTI-IMPERIALISM

Both world history and the century we live in have shown us many times the tragedy of states torn apart by identities that are remnants of feudalism, affiliations that are relics of the Middle Ages, and ethnic and sectarian allegiances. The situation of Islamic countries, which are struggling with each other through sub-identities and are hunting grounds and open markets for US and European imperialism, is obvious. We see how imperialism uses, scratches, and provokes ethnic, religious, and sectarian identities in countries it aims to collapse, occupy, plunder, and exploit. For this reason, secularism is important not only as a guarantee of internal peace, social tranquility, and national integrity, but also as one of the fundamental elements of a healthy foreign policy and getting along well with other countries.

Not only books but also our experiences have taught us that secularism is vital for nationalism, for the nation-state, for national consciousness and unity, for the rule of law, for gender equality, for contemporary education, for free science, for freedom of thought and expression, for social peace, and for human rights. It has been seen that turning one's back on enlightenment and the gains of the French Revolution, and ignoring them, has not made any society or any state richer, stronger, more peaceful, more prosperous, or more developed. Moreover, this situation has been seen in Islamic countries through very painful experiences, civil wars, conflicts between Islamic states, and wars.

In this context, secularism is the fundamental condition of the struggle against imperialism and the guarantee of not falling into the traps of imperialism. It is the ground for citizen consciousness, national consciousness, and class consciousness. It is as vital for full independence and class struggle as it is for a civilized life, a strong nation, and a peaceful society.