A Communitarian Imperative: Fethullah Gülen’s Model of Modern Turkey

Mark Scheel

Fethullah Gulen

The inspiration for the [Gülen] movement, M. Fethullah Gülen is often referred to as the “Mahatma Gandhi of Turkey” and “the modern Rumi.” Fethullah Gülen is a teacher, Islamic scholar, thinker, prolific writer and poet of broad and significant influence. The topics of his speeches and writings range beyond religious matters to include education, science, history, economics and social justice. His efforts in world interfaith dialogue and interfaith education have been groundbreaking and monumental. Gülen has observed, “There are so many things we have in common to emphasize.”³ A unique aspect of the movement inspired by his teachings is that it is self-sustaining and self-proliferating, not dependent upon the charisma of its founder but rather upon the efficacy of his vision.

A communitarian cousin

The core of the Gülen philosophy is a theistic view of the universe—specifically a moderate Islamic one, but one compatible with the other Abrahamic faiths—and of the moral order of man descending from that recognition of God. Gülen’s perspective on individualism contrasts with the libertarian stance:

“It is impossible to have unrestricted individualism. This is because humans are either both free with no acceptance of any moral values and rebellious with no moral criteria, or they are servants who are dependent on God and seriously obedient to His commands.”⁴

Much of his religious writing refers to Christian and Judaic, as well as Qur’anic, sources. The central corollary of his view on freedom and the individual is a great emphasis on education from cradle to grave. This education encompasses the whole person—intellectually, physically, emotionally and spiritually—and is geared toward invigorating the person’s heart and soul as well as mind, and to achieving competence useful to both her/himself and others. This education takes place optimally within the context of a strong family structure, a historical heritage and a democratic polity.⁵ It awakens the individual’s sense of responsibility because, according to Gülen, “Connecting or relating action to responsibility gives action its primary humane dimension.”⁶

This vision has spawned a host of humanitarian efforts on an international scale. More than seven hundred Gülen-inspired schools of every academic level, where students of all faiths are taught together (without religious indoctrination), often by teachers of Turkish background, have sprung up across Turkey and in other countries on every continent. The emphasis is on academic excellence, and students in Gülen-inspired schools take trophies in science, math, biology, chemistry and physics at World Olympiads. Gülen was quick to recognize the importance of mass media to society and helped found the Journalists and Writers Foundation in 1994. In the area of health care, Gülen-inspired hospitals have been established.⁷ In the interests of world peace and understanding, numerous intercultural and interfaith dialogue activities have been established. Businessmen and industrialists, grassroots and community leaders have rallied to his call to fund and support the creation and maintenance of these programs. A community spirit of good will and desire for harmony and progress permeates the vision and activities of the Gülen movement.⁸

So, might there be a correlation with communitarian philosophy in Gülen’s perspective? A reading of The Responsive Communitarian Platform reveals the communitarian movement’s most salient concerns: the reciprocity of social life; renewed moral values; the importance of historical context; strong, participatory democracy; a vibrant family structure; schools and education; government involvement guided by degree of necessity; responsibilities of citizenship; protection of human rights; social justice; public safety and public health; and internationalizing the primacy of human community.⁹ It is a sensible outline of focus areas for community-minded attention that could indeed mesh well with the aims of the Gülen movement. In the words of Gülen himself, speaking of a spiritually-centered life, “Order is evident in every effort, and compassion resides in every achievement.”¹⁰ Elsewhere in an interview he states, “Personal and social responsibilities are inter-related…the life of heart and spirit, and social and governmental issues are all facets of one unit.”¹¹ Words which, it strikes me, apply equally to Gülen’s vision and the communitarian platform.

A communitarian fertile ground

What cultural milieu might best be suited to fostering a communitarian approach? Might the land which nurtured the heart and soul of Fethullah Gülen be a candidate? Although all societies to one degree or another bear some burden of past injustices and current internal strife—Turkey being no exception as is vividly depicted in Pamuk’s novel Snow (2004)—a focus on, and examination of life and interaction at the local, community level can yield propitious insights regarding communitarian possibilities.

The modern Republic of Turkey dates back to 1923 and owes much of its progressive societal advancements to the efforts of its revered founder, Mustafa Kemal Ataturk; however, the legacy of the once extensive Ottoman Empire still exerts a measurable influence on the area which was once at its heart.¹² One quickly comes to appreciate certain bedrock strengths evident throughout the culture. To begin with, while Turkey prides itself on its secular governance, religiosity in daily life is pervasive. The call to prayer defines the structure of each day and provides a commonality to the flow of life. The moral obligations of one man to another, as revealed in the Qur’an, are taken very seriously and inform interactions at all social levels. Discretion is left to the individual in matters such as drinking alcohol or wearing the headscarf, but a spirit of comity is instilled at an early age and is evident everywhere, especially in domestic hospitality. When one is invited to a Turkish home for a meal, one comes away not only with a satisfied palate but also with a storehouse of good stories and lovely gifts. Teşekkür ederim, which means “thank you,” are the first Turkish words learned and the most frequently employed.

A great deal of emphasis is placed on individual responsibility and self-reliance throughout Turkish society. Family structure is extended, and sons are expected to care for their old. The family is also obliged to direct the religious training of the young and to oversee their schooling and education. Welfare assistance, when necessary, is often administered anonymously family to family or through the local mosque.¹³

The culture is rich with charming observances and customs that reveal a concern and charity toward one’s fellow human. The beautiful fruit trees and water fountains in public spaces, of which anyone may avail themselves without charge, are said to be provided so that no man need be left hungry or thirsty. The concept of neighborhood is inclusive of many dwellings round about any given home, so that a family may quite literally be acquainted with more than a hundred nearby families. On an occasion such as the Festival of Sacrifice, neighbors visit one another and exchange the meat from the sacrifice. That would seem to be indeed, the very definition of “community.”¹⁴

Historically, the area now occupied by Turkey has been both a geographic and a cultural bridge between Europe and the Middle East. Countless armies and evangelists have crisscrossed these mountains and shores leaving behind their legacy in stone. The Turkish people are mindful always to take pride in and preserve their archeological treasures as stones in the foundation of their modern civilization.¹⁵ All in all, Turkey is a modern nation on a par with its European brethren, yet at the same time retaining many of its classical traditions. Its strength as a nation of caring people derives from its moderate form of Islam, the secular reforms of Ataturk and, now, the compassionate vision of Gülen.

This is an abridged version of the paper presented at “Peaceful Coexistence: Fethullah Gülen’s Initiatives in the Contemporary World” conference, conducted at Erasmus University, Rotterdam, November 22-23, 2007.

Notes (for the excerpted section only)

3. Ali Unal, Ali, Alphonse Williams (compiled by), Advocate of Dialogue, Virgina: 2000, The Fountain. p. 205.
4. Saritoprak, Z. and Unal, A. (trans.) (2005) “An Interview with Fethullah Gülen.” The Muslim World, 95:3, 447-467.
5. M. Fethullah Gülen, Essays – Perspectives – Opinions, NJ: 2004, compiled by The Light, Inc.
6. Gülen, M. Fethullah, The Statue of Our Souls, The Light, Inc. NJ: 2005, p. 99. [Last name Gulen first in order.]
7. Scheel, M. (2006, April 17) “The Wonder of Anatolia: Land of Ataturk and Gülen.” At: http://www.gather.com/viewArticle.jsp?articleld-281474976745124 [Period at end?]
8. Unal, p. 325.
9. The Communitarian Network Web site, Project and Activities page.
10. Gülen 2004, p. 55.
11. Saritoprak, p. 449.
12. Ergener, R.and Ergener, R. (2002) About Turkey: Geography, Economy, Politics, Religion, and Culture (Boulder, CO: Pilgrims’ Process, Inc.), p. 5.
13. Ibid, pp. 31–37.
14. Ibid, p. 38.
15. Ibid, p. 5.

Excerpted from The Fountain Magazine, January-February 2008 issue