All that we see around us when contemplating the Divine laws so evident in His creation, as well as our inner personal conviction, makes it impossible for us not to believe in God. That belief in God, that sense of His Being, whether in the outer world or within ourselves, inevitably leads us to submit to Him. In this way, a path moving from sense and reason ends in submission
In many parts of the world, the quality of education provided by Gulen schools is relatively high, especially in the field of physical sciences where high technology laboratories and computer rooms are provided. Perhaps shedding more light on the educational philosophy of Gulen is appropriate here. There has not been one particular ideology promoted within the Gulen educational philosophy.
In public schools, no attention is paid to the individuality and differences of students. The education is structured, strict and competitive. Here at L’Ecole des Etoiles, it is more individual oriented. They adapt it according to the personal differences. I see that children are confident both intellectually and morally, in every way.
In every local circle in which I interviewed, members expressed their trust in how their donations were being used. Repeatedly, interviewees said they never worried how their money was being used because they know it is being well spent.
Gülen’s position on violent extremism is based on a comprehensive, thorough and robust understanding and reading of the spirit and teachings of Islam’s primary sources, the Qur’an and Sunna – the same foundations on which its core teachings are based.
Yet its roots are quintessentially Turkish, located in Turkey’s historical baggage, its domestic political circumstances, and in a version of Islam that arguably has more currency in Turkey than elsewhere. This rich ‘Turkishness’ endows this globally-engaged movement with a paradoxical and sometimes quixotic character.
The Gülen community, despite its relative youth, has developed a rich array of symbolic self-understandings and representations. This development of shared symbols and memories creates a sense of unity and collective identification beyond the interests and experiences of individual members.
Local circles are typically organized in two ways: (l) according to location and neighborhoods; and (2) according to education and jobs. For example, doctors in the same general area will meet together as will dentists, lawyers, accountants, teachers, factory workers, etc. In small meetings, participants talk about a variety of things, including religion, technical work, family and any aspect of life that is raised by members.
In Gulen’s approach to Islam, there is no place for a political organization. He is strongly against using services (Hizmet) as a means to gain worldly or political benefits. Gulen advocates understanding Islam as a religion with its basic precepts within the immutable framework.
Although there are no legal obstacles for my return to Turkey, I am concerned that certain circles are waiting for an opportunity to reverse the democratic reforms that were started in the early 1990s and accelerated in the last decade. I have to sacrifice my intense desire to return to my homeland in the interest of both Turkey and the good work of volunteers of the (Gulen) movement around the world.