Civility in Fethullah Gülen's Activism

Dr. Wanda Krause *

Islamic-based forms of organization are classically presented as deficient in "civility" or, in fact, antithetical to civil principles.

They become, therefore, excluded from normative definitions on civil society and their positive role in it diminished. Most research on Islamic movements has been directed to Islamist groups, particularly violent groups or movements, as opposed to Islamic organizations or organizations inspired by Islamic principles. Thus, mainstream and majority Islamic faith-based forms of association have been glossed over in much of the literature and theorization. Apart from grievous misunderstandings, much research has been influenced by the Orientalist bias. Additionally, civil society's progressive teleology often embraces antireligious positions and particularly those with some Islamic component. Thus, the behaviors, norms and practices that are ideologically motivated are seen as incongruous with the project of civil society.

On the other hand, the Gülen movement is based on an Islamic philosophy that embraces a "common good," and emphasizes the universality of values, spirituality and principles of justice -- in short, the welfare of society and all individuals within that society. Fethullah Gülen's work and movement has become an active force within civil societies, as can be seen in the numerous activities pursued, and its growing presence in an increasing number of countries outside its origins, Turkey.

Gülen's movement becomes a powerful civil society force due to a number of aspects. In more quantitative terms, it forms a loose entity that transcends cultures, ethnicities and even religion due to its breadth over several countries at a growing rate. The movement draws on Islamic teachings that are mostly no different from most other religious teachings, thus enabling the movement to build bridges between faiths and the pursuance of common interests for the good of mankind and society. In this way the movement is positioned to root itself in a variety of contexts making it an "outward-looking" form of organization, as opposed to an "inward-looking" form of organization which comprises the dominant mode of religious-based and interest-based organization.

The movement, thus, has the capacity to be more effectual in its ambitions for greater world peace and individual and societal development. But just as important to note is its firm philosophy and goals. In considering the impact of any organization or movement, qualitative terms are just as, if not more, important. It is true that many forms of organization preach principles of civility and world peace, all which are necessary for attaining such ambitions globally. But for the 21st century, I argue that the form of organization that is best suited to the major challenges of terrorism and racism must not only embrace principles of democracy and universal principles of justice and rights, but also be rooted in Islamic philosophy.

The Gülen movement straddles this delicate balance and achieves much more. The Gülen movement exemplifies an institution and mode of action that is indispensable to decision makers and policy makers struggling with the strains of ideological cleavages and growing fear and threats of terrorist and racist action. A look at four major components of civility -- tolerance, cooperation, reciprocity and trust -- illustrates how the teachings and philosophy of the Gülen movement is a vehicle for the development and securing of civil societies.

The Gülen movement takes a sizeable and important role in the development of a number of civil societies around the world. This can be seen in their educational and charitable projects. Of importance, however, are the ambitions, philosophy and dreams with which the movement aspires and the principles upon which members are motivated and they base their activism. The movement aptly demonstrates how its Islamic principles are put into practice to create a better world. Its impact can be more readily seen through a systematic analysis of its contribution in terms of empowerment strategies and modes of civil action.

The Gülen movement contributes to empowerment on a massive scale as its projects and schools have spread to over 100 countries. The features of its empowerment strategies include, first and foremost, the merging of the secular and spiritual to educate a well-rounded, capable and responsible individual who has acquired the desire to be a source of inspiration and help in the modern market economy and global world. As many observers have attested through visits to the Gülen educational establishments, individuals often thrive in multiracial/ religious and supportive environments; hence, they gain the ability to provide a solid foundation to a healthy community, which Gülen views as a crucial component to a healthy civilization and civilized world.

Not unconnected, thus, is the impact the movement has on developing civil societies globally through the developing of civility -- a crucial component to their stability and productivity. This is observed through the Gülen movement's strong commitment to civil components of tolerance, reciprocity, trust, and co-operation. Practice in this direction is found in the participation of hundreds of thousands of individuals in the numerous establishments, foundations, schools and charitable projects that establish these values and spread them to the wider societies in which they operate. An important example includes Gülen's fervent commitment to inter-faith dialogue which takes place through all these venues on various scales. This example as a humanistic movement inspired by Islamic principles should convince scholars and policy makers of its importance to the development of civil society on a theoretical level. Equally crucial, it should be viewed as a leading example of the forms of organization that should be promoted for the benefit of civil societies, whether in predominantly Muslim countries or what one might commonly refer to as secular countries. Forms of organization that promote empowerment and civility through Islamic teachings are crucial in a world in which civility seems to be increasingly threatened.

* Dr. Wanda Krause is a research fellow with the Forum Against Islamophobia and Racism (FAIR) and the Association of Muslim Social Scientists (AMSS), UK.

Published on Today's Zaman, 02 November 2007, Friday