Just as it is not correct to ascribe the initiatives made with the name of the Hizmet movement solely to the effort of one group of people, it is equally not correct to attribute it to individual persons in a group either. Those whose contribution is most visible is nothing but a work of Divine destiny. Thus, names of individuals should never be brought to the fore when evaluating the efforts. Rather, it is necessary to...…
In addition, Fethullah Gülen is critical of the instrumentalization of religion in politics, and has no direct participation in party politics because the modern world exists in a pluralistic experience rather than within an assumed homogeneity of truth. He is against those who have created a negative image of Islam by reducing Islam to an ideology. Through words and deeds he underlines the distinction between Islam, a religion, and Islamism, a profoundly radical political ideology that seeks to replace existing states and political structures, either through revolutionary or evolutionary means.…
Throughout Gülen’s teaching, one can see an abiding concern with fostering a communitarian ethos that aims to improve modern society through the revitalization of Islamic spiritualism, individual religious piety and service to others. Gülen’s ideas are effective in practice because they have rationalized religious ideals and shown their core compatibility with secular interests. This is a projection of worldly mysticism onto his understanding of secularism.…
Humans, the greatest mirror of the names, attributes and deeds of God, are a shining mirror, a marvelous fruit of life, a source for the whole universe, a sea that appears to be a tiny drop, a sun formed as a humble seed, a great melody in spite of their insignificant physical positions, and the source for existence all contained within a small body. Humans carry a holy secret that makes them equal to the entire universe with all their wealth of character; a wealth that can be developed to excellence.…
Evolution in Fethulah Gülen’s personal thinking demonstrates a gradual move away from his earlier focus on the Turkish tradition of Islam towards a greater universalism. Openness and tolerance towards other faiths become the key to avoiding social conflict, to achieving social harmony and fulfilling God’s desire for humans to employ knowledge for advancement of human welfare. …
Fethullah Gülen: In my lifetime, I have never deliberately and knowingly stepped on even an ant. I did not see or speak to a friend of mine for months, for breaking the backbone of a snake. I have believed in the rights of every living being, that all of them have a place in the ecosystem. I have stated that we have no right or authority to harm a living being. It is a fact that the most honorable and most sacred of all creatures is the human being. …
The Gülen-inspired schools (or “Turkish schools” as they are often known) have now spread to 120 countries, the majority of which are not even officially Muslim, as far away as Africa and Latin America, the United States and East Asia. They have sometimes been established in countries where no Turkish Embassy or Turkish community had previously existed. In the end there can be no doubt that the schools serve the broader Turkish national interest in the goodwill that is created, similar to the American Peace Corps. Hizmet provides a major network of international connections.…
No one can be a suicide bomber. No one can rush into crowds with bombs tied to his or her body. Regardless of the religion of these crowds, this is not religiously permissible. Even in the event of a war, during which it is difficult to maintain balances, this is not permitted in Islam, which states: "Do not touch children or people who worship in churches."…
Züleyha Keskin 1. Be sincere in dialogue “True understanding of the ‘other’ and thereby cementing trust and genuine appreciation of the ‘other’.” “Deeds are judged according to intentions” (Hadith) “One must be sincere in one’s intentions and seek the approval…
Recent studies, Turkish ones especially, have concluded that Islamic movements are successful without any state agenda. Accordingly, new Islamic movements base their ‘mobilization strategy on transforming everyday practices’ rather than following the former Islamist way of developing political agendas. The focus on daily life reminds the strategic role of informal networks. New Islamic movements, as the agents of daily life, operate mainly through informal networks.…