"A Movement Originating its Own Models"

This is a part of an interview with Fethullah Gulen by Mehmet Gundem of Milliyet Daily in January 2005.

Mehmet Gündem: The establishment that you are involved has been designated by some as a jamaat (congregation, religious community), while others see it as a tariqat (religious order). You call it "A Movement Originating its Own Models." Why not jamaat, but movement?

Fethullah Gülen: Things must be called what they really are. I find it more suitable to call it a movement. It may also be called a jamiyyat (society, community), jamaat, or a civil non-governmental organization. But society refers to organizations with legal statutes and regulations; a religious community, on the other hand, refers to a group of people gathered around an idea proposed by a person, which also has certain rules peculiar to itself. As a matter of fact, I don't see anything wrong with calling it a jamaat; like a congregation that comes together for the hajj or in a mosque, people can form groups around a feeling or a thought, provided that it is within the framework of Islam.

Some identified this group as a civil non-governmental organization; this definition was also accepted by researchers outside of Turkey. But, for me, it does not really fit into that definition. Looking into what this movement really is, I can see that some ideas proposed some time ago have been widely acknowledged by Turkish people who gather across spheres whose extents are immeasurable, not only by myself, but by any person. They have gathered because of issues that are considered to be necessary or useful, and they realize the spirit of action that is required.

What kind of issues are these?

Educational activities, for instance, are organized by many people who believe that education is important for the future of the world; they support each other for this purpose, even if they do not know each other. Therefore, this phenomenon can also be called a comprehensive cultural activity. I still find it more fitting to call it a "movement," perhaps as an inspiration from Nurettin Topcu, by whose scholarly quality I have been influenced; a movement devoted to establish our feelings and thoughts and Turkish philosophy first in Turkey, and then to make it known worldwide.

Why do you stipulate "originating its own models" in your definition?

Before, when we needed to give examples in order to encourage people and to attract their attention, we used to refer to the Age of Happiness (the time of Prophet Muhammad) or to our history. These snapshots will always be remembered in admiration and our eyes will always water when we remember them. But for something to be more influential, it has to originate its own models. The Companions, the founders of the Ottoman State, as well as the heroes of our War of Independence originated their own models. Therefore, this stipulation is highly significant for me.

If a movement has started to produce its own models, and people have started to admire it, following in its steps, and devoting themselves to this cause, making it their ideal, or if they have accepted it as mafkura (lofty ideal), in the words of Ziya Gokalp, then the person who seems to be at the front of this movement would not even be aware of what is happening most of the time. People would do similar things here and there, even if they didn't know anything about each other, because they don't have any organic connection and because they have not been introduced to each other. But they are connected together by the bonds of a very serious thought and a lofty ideal.

Is there the connotation that it has become a model?

I think it has become a model. Other people can make use of this experience if they want to. There is a bizarre understanding in Turkey which I cannot comprehend at all: No matter how beautiful, ideal, rational, or how much stability one activity promises, the person performing this action is considered to be more important than the action itself. If the person who is associated—or charged—with this activity is someone admired, then this is most welcome; unfortunately, if it is the other way around, even the most beautiful activities can be rejected.

How is this movement perceived outside Turkey?

I have not come across this much oddness outside Turkey; otherwise, they would not have given any comfort. There have not been any problems in countries where this movement has flourished, despite the fact that many of these countries have very sensitive intelligence agencies which bring along suspicion, as well as there being many provocations that have occurred both from within Turkey and outside.

Even many countries where people are devoutly attached to their faith and who do not permit beliefs other than those of their own sects have welcomed volunteers of education, which is proof that they are able to take an objective look and find this service useful. It is hard to claim that this movement has been welcomed to the same degree in Turkey.