Since the mid-20th century, the issue of the relationship between Islam and democracy has never lost its popularity. This matter is discussed even more extensively now because of the Arab Spring. Our observation is this: The Muslim world is destined to bring new rulers to power. This process, according to my conceptualization, is the start of the experience of third-generation Islamists. It is the second-generation Islamists about whom there are complaints. The conundrum is the practice and product of the groups who failed to resolve a series of problems with democracy, modernity, secularism, a market economy, human rights, women's rights and other issues, failed to think about these problems, who considered deliberation of these matters a waste of time and who stayed away from Islamic sciences and thinking. It would be unfair to hold Islamists alone responsible for these practices.
However, we have come to the end of an era in Turkey; and it is also true that a new process has started throughout the Middle East as well. In this new era, the primary actors are the Islamists. In short, Islamism is not dead; it is experiencing a time of resurrection and rebirth.
Of course, no one has to call himself as Islamist; it is sufficient to adopt Islam as a common identity. In the end, it is God who calls those submitting to His will and pledging adherence to His orders and commands a Muslim. However, I would like to respectfully ask those who consider themselves Muslim but not Islamist the following question: “You are not an Islamist, but on what sources will your government philosophy or political theory be based? What socio-political model would you use to regulate social and economic life? Would you choose liberalism, socialism, fascism or any other socio-political model?” The Islamists offer the following arguments: a) By taking Islam as a reference (the Quran, the Sunnah and the historical practice and experience of Muslims), it is possible to develop a socio-political system that is suitable to resolve present-day problems; b) Islam is a whole; faith cannot be divided into different parts. The Quran frequently makes reference to faith and good deeds at the same time. Faith incorporates belief and morality. A Muslim cannot live with faith alone; it has to be backed up by good deeds, worship, practice and rituals. The detachment of faith from good deeds makes a Muslim flawed.
From the Western political science perspective, this is not important at all; they are considered issues pertinent to theology and divinity. However, this is not the case at all. When subjecting Islamists to a democracy test, it is necessary to take a look at the religious practices that determine the political mindset of Muslim subjects. Unless these practices and factors are known, we cannot have a basic understanding of the subject and we cannot have political science and social science in Muslim societies.
