The contributions of Necmettin Erbakan for Islamic Resurgence in Turkey: An analysis of its aftermath

نجم الدین اربکان کی ترکی میں احیائے اسلام کے لیے کوششیں: مابعد اثرات

Authors

  • Saira Ph.D. Scholar, Department of Islamic History, University of Karachi, Karachi.
  • Dr. Sohail Shafiq Associate Professor, Department of Islamic History, University of Karachi, Karachi

Keywords:

Turkey, Necmettin Erbakan, Recep Tayyip Erdogan, revival of Islam, Rafah Party, Caliphate

Abstract

Although the Turkey Caliphate of Turkey was officially abolished in 1924 and was replaced with the Western secular way of life, many refused to cut ties with Islam. As a result, some Islamist personalities and political parties emerged and started struggling for the rejuvenation of Islam in Turkey. One such personality was Necmettin Erbakan whose life’s purpose was to mold Turkish way of life according to Islam. Erbakan and his Rafah Party introduced many reforms in all walks of life, as a consequence of which his government was abolished in 1997. Many correspondents believed that Islam would be permanently abolished from the country owing to the political situation and internal conflicts. However, Erdogan proved them all wrong when his disciple, Recep Tayyip Erdogan led a successful movement based on Erbakan’s manifesto. Although Erdogan’s methods were different from those of his mentor, they were appropriate according to the situation. The aim of this research was to evaluate the efforts of Necmettin Erbakan for the revival of Islam and its aftermath in Turkey.

References

Adnan Menderes was born in the Aydan province of Turkey in 1899. He belonged to the family of the famous Turkish physician Haji Ali Pasha. He studied in Izmir and Ankara. Adnan Menderes was interested in agriculture. During the era of Mustafa Kemal Atatürk, he did great service in protecting the country from floods and in the development of agriculture. He formed a party called the Democratic Party. During his reign, agriculture and private business flourished in Turkey. The condition of farmers improved and a network of roads was laid. During his tenure, the ban on giving the call to prayer in Arabic in the mosque was lifted and many religious restrictions were lifted. In 1960, a military coup overthrew the government and he was sentenced to death for violating the constitution and was executed on 17 September 1961.

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Suleiman Dimeral was born on November 1, 1924 in Atabay (Turkey). He entered the political field after the 1960 coup in Turkey. He was the head of Justice Party and Truth Party. He became the prime minister of Turkey seven times from 1965 to 1993. Twice his government was dissolved as a result of military coups. He served as the ninth president of Turkey from 1993 to 2000. Died on 17 June 2015.

Dr. Raghib Sarjani, Recep Tayyip Erdogan, p. 74

Najmuddin Erbakan was born in 1926 in Sinop, Northern Turkey. Received an engineering degree from Istanbul University. Got a PhD from Germany. Participated in politics in 1969. He was associated with various Islamist parties. Rafah Party was created. You removed Turkish politics from the axis of secularism and included Islam in politics.

Dr. Raghib, Sarjani, Recep Tayyip Erdoğan, p.80

The Rafah Party was an Islamist party in Turkey. It was founded in 1983 by Najmuddin Erbakan and Ali Turkman. Rafah Party won significant victory in the mayoral elections in three cities. Participated in the 1991 elections with the coalition and won. In 1996, Najmuddin Erbakan became the prime minister after winning with the same party. In 1998, secular elements banned the party.

Dr. Raghib, Sarjani, Recep Tayyip Erdoğan, p.87

https://www.washingtoninstitute.org/policy

Dr. Raghib Sarjani, Recep Tayyip Erdogan, p.79

Ibid, p.84

Ibid, p.83

Zeyneb Cagliyan imistiker , The changing nature of Islamism in Turkey: A comparison of Erbakan and Erdogan, 2002, , p. 58

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Dr. Raghib Sarjani, Recep Tayyip Erdogan, p.79-87

Dr. Nisar Ahmed Asrar, Maktobe Turkey, compiled by: Dr. Hafiz Muhammad Sohail Shafiq, qartas, 2016, p. 308

Dr. Raghib Sarjani, Recep Tayyip Erdogan, p.125-127

Friday Special, Omar Ibrahim, 13-19 November 2015, Volume No. 21, Issue No. 46, p.14

Dr. Raghib Sarjani, Recep Tayyip Erdogan, p.158-169

Abdul Rahman Kamran, Maarif Feature, Volume 10, Issue No. 1, January 1, 2017, pp. 1, 2, 3

Ibid, p.9

Dr. Raghib Sarjani, Recep Tayyip Erdogan, p.134-135

Ibid, p.128-137

Hagia Sophia, also known as Hagia Sophia, is a historic synagogue in Istanbul, formerly a Greek Orthodox Christian church and a secular museum. It was built in 537 AD during the reign of Roman Emperor Justinian I.

The New York Times, January 14, 2020

https://www.tarjumanulquran.org/articles/aug-2020 -hagia-sophia-masjid-kabeer

Daily Jang, 15 July, Karachi, 2020, p. 6

https://www.tarjumanulquran.org/articles/aug-2020-hagia-sophia-masjid-kabeer

Daily Jang, 15 July, Karachi, 2020, p. 6

Maarif Feature, July 16, 2020, p.8

Maarif Feature, December 16, 2014, p. 6

Ibid, Daily Jang, Karachi, 17 December 2014

Moli Aya Mina Rahma et al , The role of Erdogan developing in Turkey, p. 8

Rohingya is the name of the Muslims living in Arakan region of Burma/Myanmar and Chatgam region of Bangladesh. The United Nations has described the Rohingya Muslims of Rakhine as "the most oppressed minority in the world" in one of its reports. Basic human rights are far away, they do not even have the right to call themselves citizens of the country. Myanmar is probably the only country in the world that refuses to recognize its citizens as citizens simply because of religious fanaticism. Burmese Buddhists believe that since Muslims immigrated here illegally, they have no right to call themselves citizens of the country.

Dr. Raghib Sarjani, Recep Tayyip Erdogan, p.266

Friday Special, July 29 to August 4, 2016, Volume No. 22, Issue No. 28, p. 21

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Published

2023-12-25

How to Cite

Saira, S., & Shafiq, D. S. . (2023). The contributions of Necmettin Erbakan for Islamic Resurgence in Turkey: An analysis of its aftermath: نجم الدین اربکان کی ترکی میں احیائے اسلام کے لیے کوششیں: مابعد اثرات. Al-Aijaz Research Journal of Islamic Studies & Humanities , 7(4), 27-36. Retrieved from https://arjish.com/index.php/arjish/article/view/644