Doğu Türkistan'dan göç edip Türkiye'ye yerleşen ve hem ülkesi hem de yerleştiği yeni vatanı için önemli görevler üstlenen Emin Buğra (19011965)'nın medrese hayatı ile özgürlük mücadelesi dönemindeki dindarlığı, tartışmasız olarak bütün İslamcı çevrelerce takdir edilmiştir. Onun yeri, şimdiye kadar hiç doldurulamamıştır. Hayatı boyunca Doğu Türkistan'ın bağımsızlık mücadelesi için hiçbir ülkenin iç siyasetinde yer almamıştır. Bulunduğu yerlerde parti tutmamıştır. Yerel hiçbir örgüte üye olmamıştır. Her yerde Doğu Türkistan halkının bir vekili gibi davranmıştır. Dini taassuptan geri durmuştur. Aydın bir din adamı olmuştur. Hakkında yapılan çalışmalar ise oldukça sınırlıdır. Özellikle onun dini hayatını konu edinen bir çalışma neredeyse hiç yoktur. Oysa o her şeyden evvel bir din adamıdır. Ondan sonra başarılı bir diplomattır. Türkiye'de bulunduğu süre içerisinde birçok uluslararası konferanslarda halkını temsil etmiştir. Türkiye'de Türk akraba toplulukları ve dünya islam birliği teşkilatı ile sürekli temas halinde olmuştur. Bu genel kabule karşın, onun siyasi hayattaki tutumları, sosyal yaşantısındaki davranışları ve kimi fikirleri dinî açıdan açıklanmaya muhtaçtır. İşte bütün bu hususların ortaya çıkarılması için böyle bir çalışmaya gerek duyulmuştur. Bu çalışmada, öncelikle Buğra'nın yetişme döneminde etkili olan dinî unsurların izleri sürülecektir. İkinci adımda siyasi mücadelesindeki milliyetçilik vurgusu, dinî açıdan değerlendirilecektir. Üçüncü adımda ise, onun İslamcılık anlayışı ve Türk-İslam düşünce sistemindeki konumu ortaya konulacaktır. Çalışmanın sonunda da Kur'anî ve sosyolojik açıdan "Buğra Hareketi"nin dinî yönü temellendirilecektir

The madrasa life and piety during the period of the independence struggle of Emin Bugra , who was migrated from East Turkistan, settled in Turkey, and performed important duties for both his new and mother counties, has been appreciated and undisputed by the Islamic circles. His loss has never been filled until now. Throughout his life, East Turkestan has not been involved in the internal politics of any country for the struggle for independence. He did not hold a party where he was. There are no local knitting members. Everywhere in East Turkestan people behave like a deputy. The religion has been restrained. Aydin has become a clergyman. Studies about it are rather limited. There is hardly any work on the subject of his religious life. However, he is a religious man before everything else. After that he is a successful diplomat. During his time in Turkey he represented his people at many international conferences. He has been in constant contact with Turkish relatives in Turkey and the world Islamic Union. Despite this general acceptance, his political attitudes, behavior in social life and some ideas need to be explained in terms of religious. Such a study is needed to uncover all of these issues. In this study, firstly effective religious elements along with Bugra’s growth will be traced. Then emphasis on nationalism in his political struggles will be evaluated from a religious point. In the third step, his understanding of Islamism and position on the Turkish-Islamic thinking will be presented. At the end of this study, religious aspects of the “Bugra movement” will be founded from the Quranic and a sociological perspective.The 20th century was one of the bloody era for East Turkestan. East Turkestan people kept on their request for freedom continuously against to the invasion of firstly Manchu, then Nationalist Chinese Government and Chinese Communist Government in 1949, which still maintains. They looked for several means on this way. They took positions in armed rebellions, diplomatic attempts and legal fights for law. Muhammad Amin Bughra was one of the significant figure one among them in this field, who spent his life for that. Bughra was grown up with the notion of struggle against to cruelty and dependency in his early years, which he took it from his family. He was good at in theological issues in his early years. After his school years, he was keen on theological knowledge, but at the same time he started his armed fight that after he gained a great success. But after that, because of some reasons beyond his power, he failed and stayed as a refugee in Kabul where he continued his theological researches and diplomatic acts. Also, his fight maintained in the capital of National Chinese Government, Chung Ching and the center of East Turkestan, Urumqi. In 1949, with the collapse of the national hegemony in China, communist Chinese regime took place. In this point, because he could not find any way to keep on his rightful claim in his hometown, Bughra firstly migrated to India and then came to Turkey where he passed away. He continued his fight in different situations and he seized the opportunities on place and time very well. Right along with his theological and historical researches, during his lifetime in Chung Ching and Urumqi, he was a successful politician. After his arrival to Turkey until the end of his life, he proceeded his fight for freedom unceasingly. He took care of his fight in the glare of states. According to him, it is more useful to introduce this fight through civil society organizations to all over the world. In this context, while in Turkey, he took participate in the establishment of many non-governmental organizations or have been in constant contact with them. He has provided relevant institutions and organizations with reports related to human rights violations in East Turkestan. He has actively participated in the activities of organizations such as human rights organizations and world Muslim associations around the world. He expressed the problems of the Muslim people of Turkestan during the sessions he participated. He has made various diplomatic and scientific visits to countries like Egypt and India. He gave conferences. He tried to attract the attentions of the people of Egypt and India to the Turkestan problems. He also exchanged opinions with leading politicians and scholars. Bughra always preserved his Islamic identity during his claim. He did not give importance to the communist system of his time, and he did not victimize the right of life of the people of East Turkestan to ethnic radicalism. Because it is a period that modern-day extremist nationalism discourses are very common. National states were set up in succession during this period. However, Muhammad Amin Bughra has always tried to maintain the struggle for independence of East Turkestan with a way beyond the states. His freedom claim on Islamic basis was only an intellectual understanding. He expressed that being a partisan as harmful as atheism. At the same time, he defended the idea that East Turkestan was a Turkish fatherland from the early times and the owners of this country are always Turks. He did not interrupt his scientific studies while he was a leader in political arena. History and literature have been the two most important fields of study for him. Apart from these, he have written serial articles related to religious and social issues on various journals. We want to mention a topic in this study that was not taken into account in previous studies. In the political life of Muhammad Amin Bughra, his religious dynamics are an important issue that can not be ignored. It must be revealed how influential the religious factor is in shaping and sustaining his political life in terms of being a clergyman. We find that it is important to conduct such a study because of the reasons we try to express above. After a brief introduction in this study, we would like to mention briefly Muhammad Amin Bughra's growing period. Then we will try to examine his relations with the nationalistic thoughts, which is popular in the period of his living. In the following parts, we will take a closer look at Bughra's Islamic identity. Here we will examine his relation to the modernist approach and the findings and criticisms put forward by others about him. There are some sociologically sought-after principles for a person to be considered as religious. We will try to make our assessments based on these principles more. Otherwise, people can often feel himself in a different group even if he belong to the other group. We want to express here that in this work we try to use the first hand works as a source. Muhammad Amin Bughra's own archive is of importance in this perspective. Some of his unpublished manuscripts as well as his voluminous work "History of East Turkistan" are important works that illuminate us. In the same way, his speeches and letters written by himself are considered as indispensable sources for determining his views.