A TV channel started a defamation of Fethullah Gulen in June 1999 in Turkey based on a montage videocassette. Below is an phone interview with Mr. Gulen by famous anchor Reha Muhtar of Show TV. Gulen in this interview answers all the accusations such as penetrating the state institutions, bringing Sharia to Turkiye and being against the Turkish army.
It is necessary to build a bridge through dialogue between Civil Islam and the society supported by the state. When we examine in depth Fethullah Gülen’s approach to issues such as the state, politics and governance, we realize that he is also opening a door to a dialogue between Civil Islam and state society.
We are an unfortunate people who have several times been exposed to the most horrible calamities in recent centuries. During this period full of disappointments, friends have usually shown disloyalty and enemies have never tired of betraying us. The spiritual roots of the society have repeatedly been attacked and the mass of people frequently subjected to assaults from both inside and outside, and the whole nation has been shaken time after time. If a helping hand had not been given to us each time we were exposed to such calamities, we would have been thrown into one of those infernal pits and completely destroyed.
God loves them, and they love God. They are always filled with the excitement of loving and are enraptured by the feeling of being loved. With humility and tenderness, they make themselves like the soil in which roses can grow. They are respectful to others, but also protect their honor, which is more valuable to them than this temporal life. They do not let their tolerance, compassion, and gentleness be interpreted as weakness; they live according to their beliefs and do not heed the censures or praises of people. Instead, they care only that the atlas of their thoughts not loses its color; for they have resolved to be true believers.
The role of the hizmet teachers is crucial in order to understand the ideational background of Gülen-inspired schools. Fethullah Gülen distinguishes between education and teaching and stresses the importance of not simply imparting knowledge but to be also responsible for building the characters of the students by teaching them moral values. According to Gülen, education will help to shape a new generation, a “golden generation” (altın nesil), that will be able to combine scientific knowledge and moral values in an effort to lead society toward its own betterment.
It is not possible for a believer to leave the circle of good manners, courtesy and decorum because his/her every behavior will be automatically attributed to Islam. If so, then a believer with his/her behavior shaped by Islamic refinement must continue without changing in a manner that becomes a Muslim even against the most faithless hearts and cruel events.
How sad it is that after all these that we have been through, once again we have become the slaves of our desires and primitive selves. Evil feelings enshrined the hearts of many of us which normally are the pavilions of love. Our souls were smothered in hate and antagonism. We can’t embrace, tolerate and love one another anymore. We almost enjoy destruction and settle ourselves in ruins like owls. We attack everything and everyone and go after devastation with an unlimited greed. We disrespect The Creator, our country and its people and commit unforgivable sins. We even go further and expect all these negativities be appreciated as if they were services to society.
Traditional Islamic values of piety, social commitment, tolerance, social justice and moderation in Islam find themselves overwhelmed in the current fray of international violence, war, injustice, fanaticism, and daily hardship in the Middle East – key source of anxiety to most Muslims today. This kind of toxic environment contributes to increased insecurity, desperation, intolerance and radicalism. It is precisely these dangerous trends that the Turkey-based faith movement of Fethullah Gülen today seeks to combat.
Taking the Gülen movement as a case study, this paper demonstrates how an Islamic movement engages with the West strategically and rationally, adopting a non-violent action repertoire, embracing modernity and operating predominantly within the cultural arena. Rather than adopting violence as a means to an end, the Gülen movement has turned its rejection of violence in all forms into a core feature of Gülen’s “Turkish Islam”, which is depicted as modern, peaceful, undogmatic and moderate.
Hizmet institutions in contemporary Turkey achieve creative commensuration of liberal and Islamic discourses and practices. This commensuration is evident on two levels: moral-theological and institutional-sociological. Ethical concepts such as “positive action” (müspet hareket), “service” (hizmet) and “piety” (taqwa), and institutional forms such as the charitable foundation/pious endowment (vakıf) each constitute moments of synthesis between liberal and Islamic discursive traditions.