Milli Görüş, son asrın en önde gelen Müslüman liderleri arasında yer alan Necmettin Erbakan'ın Çağdaş İslam Düşüncesine katkısını aşikar hale getiren en önemli kavramdır. Gerçekte Erbakan'ın mücadelesinin fikri ve siyasi en başat ifade biçimi olan, aynı zamanda güçlü devrimci nitelikleri ile, özünde insanın ve eşyanın diriliş müjdesini taşıyan bir kültür hareketi olan Milli Görüş, İslam'ın gerçekleştirmeyi murat ettiği hedeflerin çağdaş dönemde Erbakan tarafından hayata geçirilen karşılığı olarak telakki edilmelidir. Diğer bir ifadeyle Milli Görüş'ün ahlak, maneviyat, hak-batıl, cihad, adil düzen ve ittihad-ı İslam (İslam Birliği) gibi temel anlayışlar üzerinden ulaşmak istediği hedefler ile İslam'ın hedefleri arasında mahiyet itibariyle ortaklık vardır. Çağdaş İslami akımları Büyükkara'nın tasnifi mucibince gelenekçiler, ıslahatçılar (İslamcılar) ve modernistler şeklinde tasnif edebiliriz. Bu tebliğimizde bu üç akım içerisinde siyasal ıslahatçılar kategorisinde değerlendirebileceğimiz Milli Görüş hareketinin İslam Dünyasındaki diğer İslamcı hareketler ile kaynaklar, içtihad, tasavvuf, cihad, ittihad-ı İslam, kadınların faaliyetleri ve lider profili gibi temel mevzularda ortaklaşan veya uzlaşan; onlardan ayrılan veya farklılaşan yönlerini mukayese edeceğiz. Netice itibariyle Milli Görüş hareketinin hem sosyal ve kültürel çalışmalar icra eden kültürel ıslahatçılık hem de yönetimin ıslahını hedefleyen siyasal ıslahatçılık vasıflarının her ikisini de bünyesinde bir araya getiren tipik bir İslamcı hareket görünümü arzettiğini tespit etmeye çalışacağız. Ayrıca Milli Görüş'ün bütün bu yönleriyle Türk siyasetini İslamlaştırma, İslami söylemi de aşırılıktan koruma hususunda bir dönüşüm sağladığını, böylece İslam'ı Türkiye toplumunun ve yöneticilerinin gündemine girdirdiğini, bunu da siyasal mücadele ile sağladığını ortaya koyacağız

Mıllı Gorus is the most significant asset that manifests Necmettin Erbakan’s contribution to modern Islamic thought, as he remains among prominent Muslim leaders of the last century. In fact, Mıllı Gorus, a work that combines intellectual and political struggles dominant in Erbakan’s life, strong revolutionary qualities and at the same time a cultural movement bearing the revival of human beings and nature, is regarded as result of the aims Islam seeks to realize in modern times, as viewed through Erbakan’s implemented provisions. In other words, there is a real connection between the objectives the Mıllı Gorus strives to reach by establishing basic understanding of main concepts such as morality, spirituality, right-wrong, jihad, just order and unity and the aims of Islam. Modern Islamic currents can be classified into traditionalists, reformers (Islamists) and modernists by using Büyükkara’s reasoning. In this paper, Mıllı Gorus movement is explored, as classified in the category of political reformists within these three currents, in comparison with other Islamic movements in the Muslim World by employing key concepts such as sources, ijtihad, sufism, jihad, ittihad-i Islam, women activity and leader profile in order to highlight areas of similarity and difference. As a result, the Mıllı Gorus movement is considered to represent a typical Islamist movement that enjoys both the cultural reformism that performs social and cultural work and the political reformism that aims at the reform of the government. In addition, we shall explore Mıllı Gorus how all these aspects played a major role in the Islamization of Turkish politics and normalization of Islamic rhetoric, leading Islam to become a normal driving force in Turkish society’s order, thus entering the political sphere.Since the 7th century, Muslims have put forth strong thought, culture and civilization based upon the primary sources of Islam. These efforts, tracing periods of history marked by certain thoughts and civilizations, can be viewed in light of four specific periods: Period 1: Classical Age (VII.- XI. century) Period 2: Renewal Age (XII.-XVI. Century) Period 3: Accounting Age (XVI.-XVIII. century) and Period 4: Quest Age (XIX. century and later). Milli Görüş, which will be examined as an example of Islamic movements emerging in the Quest Age, made its way towards the purpose of identifying the problems of Anatolian Muslims, the Islamic World and humanity, especially in areas of religion and politics. Milli Görüş is considered to be the most valuable asset to manifest Necmettin Erbakan’s contribution to modern Islamic thought, as he remains among prominent Muslim leaders of the last century In fact, Milli Görüş, a work that combines intellectual and political struggles dominant in Erbakan’s life, strong revolutionary qualities and at the same time a cultural movement bearing the revival of human beings and nature, is regarded as a result of the aims Islam seeks to realize in modern times, as viewed through Erbakan’s implemented provisions. In other words, there is a real connection between the objectives Milli Görüş strives to reach by establishing basic understanding of main concepts and aims of Islam such as morality, spirituality, right-wrong, jihad, just order and units. Modern Islamic currents can be classified into traditionalists, reformers (Islamists) and modernists by using Büyükkara’s reasoning. In this paper, Milli Görüş movement is explored, as classified in the category of political reformists within these three currents, in comparison with other Islamic movements in the Muslim World, particularly antiimperialist movements which use rhetoric to meet regional language and culture such as Muslim Brotherhood and Jamaat Al-Islam, that are employing key concepts such as resorting to sources, ijtihad, sufism, jihad, ittihad-i Islam, women activity and leader profile in order to highlight areas of similarity and difference. As a result, Milli Görüş is considered to represent a typical Islamist movement that enjoys both the cultural reformism that performs social and cultural work and political reformism that aims at the reform of government. It is important to note that the background of Milli Görüş is heavily influenced by the political thought under the 1870s İttihad-ı İslam (Islamic Union) that was active during the rule of the Ottoman Empire. İttihad-ı İslam, which is often attributed to Mustafa Sabri Efendi, began to develop after thinkers such as Mehmet Akif Ersoy, Said Halim Pasha, Şehbenderzâde Ahmed Hilmi, Şeyhülislam Musa Kazım, Babanzade Ahmed Naim, Said Nursi, Elmalılı Hamdi and Aksekili Ahmed Hamdi contributed together to magazines like Sırat-i Müstakim/Sebilürreşad. Here we should focus on the two currents giving birth to the Milli Görüş; the first of these are the social orders such as Nakshibendi, Kadiri and Hazneviler, Nur movement and Imam Hatipler, whereas the second is culture, arts and literary circles influenced by intellectuals such as Necip Fazıl, Büyük Doğu and Nurettin Topçu, in addition to translations from sources and materials around the Islamic world. The outcome of the Milli Görüş movement’s Islamic history background and politicization process can be seen exactly at this point in time. As a result of the immense efforts of these two currents, the Islamic intellectual, cultural and social activity have begun to take a definite shape, or rather to be, collective goods. Surely, the Islamic intellectual rhetoric that started with Necip Fazıl and Sezai Karakoç deeply influenced the discourse of Milli Görüş. Nevertheless, Milli Görüş, as a thought, played a significant role in the transition from Ottoman to Turkish Islamism, by viewing the massification of Islamic discourses, the rise of an Islamic consciousness and deeming Islam as a clear, active factor in Turkey. In comparison with the general atmosphere prior to the 1960s where movements and publications were ruled out, suppressed, ignored or even dissoluted, Milli Görüş’s distinguishing feature is reviewing political issues by making use of religious references. In this regard, Milli Görüş first relieved Islam and Muslims from the blockade of "right" and "left" to make politics in its own way. The movement eventually enabled the introduction of Islamic religion into the agenda of the Turkish society with political norms, by playing a major role in the Islamization of Turkish politics and the normalization of Islamic discourse. Furthermore, Milli Görüş argued that the "Islamic Union" under the leadership of Turkey should be established in order to realize "Islamic Brotherhood" and to strengthen the political, economic, cultural and social relations of Muslims. Then, the thought that all Muslims are brothers will become a reality. From this perspective, Milli Görüş provided a comprehensive critique of the status quo of Turkey, the Muslim World and the World through its political discourse, in addition to proposing alternative projects. Since the beginning of 1970s, Milli Görüş’s concept of Islamic Unity and its elements offered a theory for Islamic unions to form an alternative order to the West and the over hundred year of struggle with Zionism; D8 can be considered its first major step in this regard. Other Islamic unions include the Organization of Islamic Cooperation, the Islamic Military Alliance, Islamic World Heritage Committee and Islamic Countries Commonwealth. The D-8 project is primarily a half century reflection of Abdulhamid’s ideal; it is present as “İttihad-ı İslam" or " İttihad-ı Anasırı İslam". This ideal is based on means to preserve the independence of Islamic countries from Western occupation that began in the time of the Ottoman State. To conclude, the views that we can find the Milli Görüş to share with all Islamic movements are İttihad-ı İslam, anti-imperialism and the concept of renewal, all of which, if we look closely, are some of Islam’s original principles.