Fabio Vicini When Gülen criticizes traditional forms of Islamic education for not having been able to adapt to modern conditions, he expresses something more than a simple dissatisfaction with old methods of teaching. Instead he blames other Islamic scholars because…
Gülen is no expert in the history of religions, but he does assert clearly that “no divine religion has ever been based on conflict, whether it be the religions represented by Moses and Jesus, or the religion represented by Muhammad, upon them be peace. On the contrary, these religions, especially Islam, are strictly against disorder, treachery, conflict, and oppression”…
In all this Gülen remains rooted in tradition but offers a view of responsibility that goes beyond simple adherence to codes or ethical principles. The significant principles are universal and therefore need the exercise of agency, accountability, and limitless liability if they are to find meaning in practice. Hence, for Gülen responsibility finds its base in relationships, primarily with God.…
The differences between Huntington and Gülen are stark. Where Huntington thinks in terms of polarities, Islam or the West in conflict with one another, Gülen opts for a more holistic view of global politics. Gülen sees Islam and the West working together in a harmonious fashion. In this connection the operative term for Gülen is dialogue. …
In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner.…
Fethullah Gülen refutes in his speeches and writings Islamist claims for an Islamic political platform: “Islam does not propose a certain unchangeable form of government or attempt to shape it. Instead, Islam established fundamental principles that orient a government’s general character, leaving it to the people to choose the type and form of government according to time and circumstances.”…
Fethullah Gülen directly criticizes Islamist political thought in his many books and articles and argues in favor of democracy and the modernization and consolidation of democratic institutions in order to build a society where individual rights are respected and protected. He carefully makes clear his position that some forms of democracy are preferable to others and is cautiously optimistic about its development.…
Fethullah Gülen’s views on jihad and peaceful co-existence of different faith and cultural communities are strongly grounded in Qur’anic and Sunnaic perspectives. As a practitioner of tasawwuf (Sufism), he emphasizes the importance of the greater internal jihad without disavowing the necessity of the lesser external jihad in specific situations. …
As for the movement; neither now, nor in the future should our friends have any ambition for government, they should not be engaged in politics, even if all the power and pomp of the world is laid at their feet; my friends who love me and heed my advice should not show a moment’s hesitation to push all this away with the back of their hand.…
Politicizing religion is always a reductionist endeavor: it turns the mysterious relationship between humanity and the Divine into an ideology. Gülen says, “Religion is the relationship between people and their Creator. The feeling of religion lives in the heart’s depths. … If you turn it into a display of forms, you’ll kill it. …