By M. Hakan Yavuz
ISBN-10: 0511719426
ISBN-13: 9780511719424
ISBN-10: 0521717329
ISBN-13: 9780521717328
ISBN-10: 0521888786
ISBN-13: 9780521888783
In 2002 the Islamist Justice and improvement social gathering (AKP) swept to energy in Turkey. considering the fact that then it has shied clear of a hard-line ideological stance in favour of a extra conservative and democratic technique. M. Hakan Yavuz negotiates this ambivalence asking if it is attainable for a political get together with a deeply spiritual ideology to liberalise and entertain democracy or even if, as he contends, radical non secular teams reasonable their practices and ideologies whilst compelled to barter a aggressive and rule-based political approach. the writer explores the thesis via an research of the increase and evolution of the AKP and its newer 2007 election victory. The publication, which tackles a couple of vital matters together with political participation, economics and inner safety, offers a masterful survey of recent Turkish and Islamic politics, to be able to be of curiosity to a vast variety of readers from scholars to pros and policymakers.
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Nalcık, “Islam in the Ottoman Empire,” 20–21. Historical and ideological background 19 “control of religion” was the main function of the Ottoman system, and this institutional tradition has been continued in Republican Turkey, where Islam has always been subordinated to the needs of the state. One of the key facilitating factors in the secularization of modern Turkey is closely related to this Ottoman legacy of institutionalized control of religion by the state and by the role of the kanun. Following the concept of hizmet as a sense of rendering one’s service to the state, the second most important concept one needs to register in order to understand the Ottoman contributions to Turkish secularism is the kanun, or edicts issued by the Sultan in areas not covered by Islamic law.
The conquest of Mecca and Medina and the victory over the Mamluks of Egypt in 1517 helped the Ottoman rulers to shift from gaza ideology to the “principal defenders of Islam,” since Sultans inherited the title “Custodian of the Two Holy Precincts” (possessors of the holy cities of Mecca and Medina). In the late nineteenth century, Sultan Abdulhamid II (1876–1908) stressed the concept of the caliphate to enhance his legitimacy and empower the state against European encroachment. The institution of the caliphate was popularized with the weakening of the Ottoman state, and it was first utilized in the Treaty of Kaynarca, signed in 1774 by the Ottoman and Russian states.
42– 63; Serif Mardin, “Ideology and Religion in the Turkish Revolution,” International Journal of Middle East Studies, 2 (1971), 197–211. 6 Today, this gaza ideology still remains, especially for the supporters of the center-right, and is an important component of the self-imagination of the Turkish military. The conquest of Mecca and Medina and the victory over the Mamluks of Egypt in 1517 helped the Ottoman rulers to shift from gaza ideology to the “principal defenders of Islam,” since Sultans inherited the title “Custodian of the Two Holy Precincts” (possessors of the holy cities of Mecca and Medina).
Secularism and Muslim Democracy in Turkey by M. Hakan Yavuz
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