FG Booklet by KULeuven

8/3/2019 FG Booklet by KULeuven

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Fethullah

Glen&THE HZMET MOVEMENT

Fethullah Glen Charfor intercultural studies


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uslim presence has already been a reality in our contemporary European society. Tispresence, however, invokes many questions and the encounters are not always posi-tive. Our challenge, hence, is now to explore and develop new ways of living cohe-

sively together in peace. Overcoming this challenge is not a straightforward process and needsa mutual engagement. A bridge-building approach should be given a top priority and thisapproach should seek an inclusive and constructive interaction to heal antagonistic feelings.

Te Fethullah Glen Chair for Intercultural Studies established at the Catholic University

of Leuven (K.U. Leuven) is indeed a concrete step towards developing such a kind of approach.As its name indicates, the inspiration comes from Fethullah Glen, a urkish-Muslim scholarwho is regarded by many as a real bridge builder.

As an intellectual and spiritual leader, Fethullah Glen has encouraged his Muslim fellowsto take initiatives to build bridges particularly between Islam and West, tradition and moderni-ty, science and spirituality, reason and faith. He has motivated millions to engage and invest insustaining peace and improving community relations through non-denominational educationand intercultural dialogue. His recognition of democracy as the only viable political system ofgovernance and his emphasis on diversity, equal access to human rights, freedom of belief forall, loyalty to the law of the land and the non-instrumentalisation of religion in politics makehis message one of the most promising calls for the future of the relations between the Westand Muslim community. His message has now a growing inuence particularly among thesecond-generation migrant-origin citizens of Europe.

It is our hope that this chair, inspired by this message, will contribute to the bridge-buildingprocess through promoting intercultural understanding and stimulating research on relationsbetween Muslim communities and the wider society in Belgium and Europe.

I hope that this booklet helps for those who would like to have a better understanding of

the inspiration behind the chair and the movement aliated with this inspiration.

Prof. Johan LemanChairholder

M

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ethullah Glen is a urkish-Muslim scholar, opinion leader and education activist.He is a preacher by profession and worked as a state-licensed preacher in urkeybetween 1959 and 1981. He is regarded as the initiator and inspirer of the transna-

tional faith-inspired civil society movement generally referred to as the Hizmet Movementor the Glen Movement1.

He has motivated millions to engage and invest in sustaining peace and improving communityrelations through non-denominational education and intercultural dialogue. He is respectedby many as a living model of devotion, piety and altruism. Glen is considered one of the mostinuential intellectuals not only in modern urkey but in todays world. In July 2008, he was

selected as the top public intellectual from among a hundred candidates by the Foreign Policyand Prospect magazines. Glen, however, considers himself only a volunteer of the civil move-ment he has inspired and denes his role as an adviser or motivator at most.

Brief Biography & Educational Background

Glen was born in Erzurum, urkey in 1941. Te milieu in which he was brought up wasreligiously conservative and had a strong and vivid spiritual tradition. At a time when ocialpublic education was still limited and classical-religious education was banned in urkeys earlyrepublican era, Glen, like many others, received his education in non-ocial study circles

1 Glen himself does not approve of this phrase and prefers to call it as Movement of Volunteers or Hizmet Movement

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Glen is considered one o the most infuential intellectuals in the world

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carried on by former madrasa2 academics. He was trained in the Islamicsciences in these circles under the tutelage of renowned scholars andspiritual masters around his hometown. His religious education consis-ted of studies in classical Islamic disciplines such as Quranic exegesis(tafsir), prophetic tradition (hadith), jurisprudence (qh), Arabic andPersian, as well as Islamic spirituality (known as Susm in the West).As a student keen to seek knowledge, he completed his madrasa educa-tion within a relatively short time, but he never had an opportunity toreceive an ocial education. Later, however, he obtained his diplomaby passing the required exams through self-tutelage. In the course of hislife, alongside his study of Islam, he focused on educating himself innatural sciences, philosophy, literature and history from both Easternand Western traditions. It was this broad-ranged attitude that equip-

ped him for his well-known comprehensive discourse.

Glen began preaching at a relatively young age. In 1959, he passed an exam administeredby the Directorate of Religious Aairs (Diyanet leri Bakanl) of urkey and was awarded astate preacher license. He then ocially began to preach in Edirne. At the age of twenty-eight,he was promoted to a post in Izmir 3, the largest province of the west coast of urkey, whereGlens outstanding discourse began to crystallize and his audience to expand. He was then ap-pointed to posts in a number of dierent cities within the western part of urkey as an ocialimam and preacher. Meanwhile, Glen was also travelling around many cities in urkey andin some European countries to give sermons in mosques and speeches at gatherings in variouslocations including theatres and coee houses. Tough he ocially retired from preachingin 1981, Glen, as a preacher emeritus, gave his most celebrated series of sermons between1988 and 1991 in the biggest mosques of the country where thousands of people were presentto listen to him. Due to health concerns, he terminated his public preaching in 1991 but hecontinued to hold small conversation circles which often consisted of his answering questionsfrom the audience.

His speeches did not focus exclusively on reli-gious texts but included a broad array of such to-pics as science, history, modern philosophy, socialjustice, human rights, moral values and education.

He also expanded the function of the mosque bylaunching a Q&A series in which he responded topeoples concerns and curiosities, including thoseregarding the challenges of modern times. Glenspreaching style and discourse have particularly at-tracted the attention of college students and ordi-nary people all around urkey. Particularly, duringthe years of political turmoil in urkey, he witnessedmany young peoples attraction to extremist ideolo-

2 Madrasas in the Ottoman Empire used to be higher education institutions oering a wide range of studies. ey weresimilar to present day universities; however they par ticularly aimed to consolidate Islamic practices and theories.

3 Both Edirne and Izmir are recognized in Turkey as multi-cultural cities that have been the most inuenced by theWesternization process.

Glen giving a publiclecture in Izmir in 1975

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Besides sermons in mosques, Glen trave-led to numerous cities across Turkey to givespeeches at various public places, including

theatres and even coee houses


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gies via the violent polarization of socialism and nationalism. He strove to inspire the urkishyouth and lead them toward an apolitical way of service to society, based on a peaceful life-style. His speeches were recorded and embraced throughout the country. As he frankly states,he intended to cultivate this public interest to channel good intentions and devotional energytowards a positive end.

In 1999, Glen moved to the U.S to receive medical care for his diabetes and cardiovasculardiseases. He underwent a heart operation in 2004. Upon the recommendation of his doctors,he chose to stay away from the politically charged atmosphere in urkey, particularly after themilitary memorandum in 1997 (usually referred as a post-modern coup) and he was grantedpermanent residency by the US government. He currently lives at a retreat facility in Pennsyl-vania together with a group of students and scholars. He receives a few visitors as his health per-mits. He spends most of his time reading, writing, editing, praying, and receiving medical care.

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Glen in his room at the retreat acility in Pennsylvania

Significanceethullah Glen has emerged as one of the most interesting and prominent publicgures in contemporary urkey. Trough appealing ideas and perspectives and a li-felong dedication to altruistic service he has had the ability to transform the mindset

and attitude of the public. Te following is a brief presentation of the salient features of Glen,his ideas and his social activism.

A - Glen as a Muslim Scholar and Intellectual

Fethullah Glen is, rst and foremost, a Muslim scholar with expertise in various Isla-mic disciplines. He represents a living model of thetraditional alim4 prole. He has a sound knowle-dge of both classical and contemporary interpreta-tions and discussions by Muslim scholars. Al-Gha-zali (d.1111), Jalaladdin er-Rumi (d.1273), YunusEmre(d.1321), Ahmad Sirhindi (d.1624), and Be-diuzzaman Said Nursi (d.1960) are perhaps thosewho have had the most impact on his intellectuallife and his interpretation of Islam. He also oftenquotes from the classical Persian poets like MollaCami, Hafez Shirazi, Anwari, Saadi and Firdausi.However, Glen is also well-read in European phi-losophy and literature. He is able to converse withthe latter comfortably through his writings and addresses5. He has, moreover, a commandingknowledge of modern science and embraces knowledge that encourages the pursuit of scienticand technological advance.

Fethullah Glen is a prolic writer. He has authored more than 50 books and many articleson a variety of topics. He contributes to a number of journals and magazines. He writes thelead article for the magazines Fountain, Yeni mit, Sznt, and Yamur which are published bycompanies sympathetic to his ideas. In addition to printed publications, his ideas are accessibleto an increasing population through radio and V networks and websites6 sympathetic to hisviews.

4 Alim is an Arabic word that basically means religious scholar. It refers, in Islamic tradition, to a scholar who is simul-taneously well versed in several elds o f Islamic sciences as well as in some other disciplines. Alim is moreover regarded asan intellectual and spiritual leader exemplifying how Islam ought to be lived in a given context. For more on Glen andalim tradtion, see Ergene (2008) and Bula (2007)5 For instance, W. Shakespeare, H. Balzac, E. Zola, J.W. Goethe, F.Y. Dostoyevsky, Tolstoy, Pushkin, Voltaire, I. Kant,Descartes, J.J. Rousseau, B. Russell, A. Camus and J.P. Sartre are among the Western authors and philosophers whose ideasand writings have been particularly explored and reected upon by Glen.6 His most recent speeches are being published through the website www.herkul.org

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Glen is a prolic writer who has authoredmore than 50 books


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His readership in urkey is estimated at several million. His inuence outside the countryis also growing as his work has been translated into many languages. His works are now avai-lable in many European languages and others including Arabic, Urdu, Malay, Indonesian andRussian.

B - Glen and Contemporary Islam

While Fethullah Glens understanding of Islam is rooted in Sunni orthodoxy, he com-municates a non-contentious, universal, Su-oriented and human-centered interpretation ofIslam. Rather than promoting a Reformation in Islam, he advocates re-reection on normativereligious sources with a fresh look acknowledging the needs of the present age. In this process,reasoning should play a pivotal role; and a holistic, inclusive and dynamic approach shouldsupersede the exclusivist, literal and legalistic one.

Owing in part to his early exposure to and acquaintance with Islamic spirituality (i.e. Su-

sm), Glen is known for his consistent emphasis on the spiritual dimension of Islam. Histeaching disapproves of proselytism and the oppressive practice of faith since they are, accor-ding to him, contrary to the very nature of faith itself. Tis is also why he has consistentlydisfavored the attempts to turn religion into a political ideology, more specically so-calledpolitical Islam.

One of the main concerns of Glen has been to seek solutions to overcome the tremendoussense of strain, alienation, defeat and disintegration felt by Muslims for over two centuries.Glen highlights the need for Muslims to feel at home in the modern world through edu-cation, self-criticism and understanding. Tis will in turn provide them with the privilege ofbeing contributors to the world community. Tis contribution, he points out, should takeplace in a civil framework that promotes:

constant positive action that leaves no room for ghting and anarchy

activities that contribute to social and community cohesion

absence of material or worldly expectations in return

actions based on moral virtues that build trust and condence

involvement in constructive and action-oriented work rather than creating conict orbeing reactive.

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C - Public Stance against Violence

Glen has been recognized for his consistent stance against the use of violence with reli-gious rhetoric.

He was among the rst Muslim scholars who publicly condemned the 9/11 attacks by a sta-tement published in the New York imes and the Washing-ton Post on Sept 12 and Sept 21, 2001 respectively. He wasagain the rst Muslim scholar who rebuked the Beslan mas-sacres by Chechen rebels in 2004. He has given interviewsto urkish, American, Italian, Canadian, Russian, Kenyan,Bulgarian, and Japanese newspapers in which he categoricallycondemned the use of political, ideological and religious rea-sons to justify acts of terror. He has appeared on numerousnational television programs publicly condemning such acts.He also helped publish a scholarly book7 on the Islamic pers-pective on terror and suicide attacks, condemning such at-tacks on humanitarian and religious grounds. Glen did notexpress his views on terrorism only to Western readers butvoiced them in mosque sermons with congregations of thou-sands of Muslims. Some of his anti-terror statements wereeven made long before the 9/11 tragedy. For instance, he pu-blicly denounced Saddam Husseins ring rockets on Israelicities and he unequivocally rejected suicide bombings in theHoly Land.

Glen reiterates in his speeches and sermons that peace, justice and stability are of the ut-most signicance to Islam. He opposes the use of violence to achieve vested political interests.Glen sees terror as a crime against humanity and he arms the Quranic and the Biblicalview that killing one person is like massacring all humanity. Unlike some who seek religiousjustication for terrorist methods and suicide bombings, Fethullah Glen boldly declares thatit is hard for a person to remain a Muslim if he becomes involved in terrorism. Islam does notapprove of killing people in order to attain a goal. One cannot achieve Heaven by murderinganother person.8

D - Pro-Democracy Approach

Glen recognizes democracy as the only viable political system of governance. He arguesthat humankind has not yet designed a better governing system than democracy despite itssome shortcomings9. Democracy, he arms, is a process of no return that evolves and im-proves, and people should strive to modernize and consolidate democratic institutions in orderto have a society where individual rights and freedoms are respected and protected. He hasunderlined many times the compatibility of Islam with a true democracy.

7 apan (ed) (2004)8 Akman (2004)9 Ylmaz (2003), p. 224

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Glens message to condemn9/11 terrorist attacks on

21 September 2001

,

We condemn in the strongest of terms

the latest terrorist attack on the United

States of America, and feel the pain o f

the American people at the bottom of

our hearts.

Islam abhors such acts of terror. A re-

ligion that professes, He who unjustly

kills one man kills the whole of human-

ity, cannot condone senseless killing of

thousands.

Our thoughts and prayers go out to the

victims and their loved ones.

Fethullah Glen

Honorary Chairman

Journalists and Writers Foundation,

Turkey

,

,

I -

, -

,

,

Some o G lens works in English


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In his view,

Islam, while inviting people to live the divine message, does not oer a certain type or adetailed form of a political regime, state or administrative system. Islam, rst and foremost,targets spiritual perfection at individual level and common good (islah) at societal level. Itleaves the political-administrative preferences to the free wills and choice of people. In Islam,the power is formed by peoples free declaration of will, which they themselves deserve. Islam,while granting the right to practice ones belief, leaves also the right to believe or not to the freechoice of a person. What Islam intends is a perfect application of religious freedom for all .10

Tis is why Glen denounces transforming religion into a political ideology while encoura-ging all citizens to play an informed and responsible part in political life of their country. Tisis also why he is very critical of the, supposedly, Islamic regimes that are state-determined andlimited to sectarian approval in contemporary Muslim world11. Glen has been recognized forconsistent disapproval of the Islamist movements and revolutions of political Islam. He was,for instance, harshly criticized by political Islamist groups in urkey when he declared in 1994that it wont be possible to reverse the process of democracy

E - A Muslim Pioneer in Interfaith Dialogue

Glen has emerged as one of the most persuasive and inuential voices in the Muslim com-munity calling for dialogue as a step towards universal peace12. Glen has pioneered a rejuve-nation of the inter-faith dialogue spirit in the Islamic tradition, which was forgotten amidst thetroubled years of the early twentieth century. Glen recalls dynamics that are already embeddedwithin the Quran and age-old Muslim tradition and he tries to build a convincing argumentthat tolerance, love, dialogue and compassion are genuinely Islamic values that Muslims havea duty to bring to the modern world13. Hence, Glen insists that the interfaith approach is amust today and this is not only required by the pressing realities of our age but also by the verysource of Islam. By tolerance and dialogue Glen understands embracing people regardless of

10 Izvetsiya (2009)11 nal & Williams (2000), p.15112 Weekly Cutting Edge, June 21, 200813 Michel (2004), p.i

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During 90s Glen oten met with prominent gures including artists and journalists to promote mutualunderstanding in Turkish society

dierences in opinion, world-view, ethnicity or faith.Tere is a need to recognize that di rences do existand the objective is not to correct but to hear andlisten to the other side14. For him, what people have incommon is far greater than what divides and separatesthem. Moreover, he communicates that we are rsthuman beings and then Muslims.

His promotion of such a spirit resulted in the crea-tion of Te Foundation of Journalists and Writers(JWF) in 1994, of which Glen is still the honorary

president. As an inuential NGO in current urkey, the JWF has taken various initiatives thathave been considered the rst of their kind in urkey. It has organized a series of gatheringsinvolving leaders of religious minorities in urkey such as the Ecumenical Patriarch, the Ar-menian Patriarch, the Chief Rabbi of urkey and representatives of the Catholic Church in

urkey. Terefore in urkey, Glen has been credited for bringing about a positive atmospherein relationships between the Muslim majority and non-Muslim minorities in the countrywhich has experienced many diculties for many decades in this area.

Te JWF also initiated the Abant Platforms, theforums that have brought together leading intellec-tuals in urkey who hold dierent, even conicting,world views and who would, until recently, neverhave imagined gathering together. Te Abant Plat-forms have, in particular, been widely appreciatedas an eective forum for air ing dilemmas that manypeople in urkish society long to have openly dis-cussed and resolved15.

Fethullah Glens eorts for dialogue and betterunderstanding were recognized by a private audience with the late Pope John Paul II in 1998.He has also met many leading gures in and outside urkey, such as state dignitaries, au-thors, journalists, artists, businessmen and media leaders. His spirit of inclusivity has stretched,moreover, to embrace not only those of other faiths, but also to those of no faith. Glen has

not hesitated to meet and exchange views with people who are very critical about religion ifnot atheists.

Glens ideas and approaches have also inspired many outside urkey to take initiatives intheir local contexts to promote intercultural understating and empathic acceptance.

F - Education as a means to sustainable peace

Perhaps the most striking feature of Glens life and work is the fact that his vision andideas have not stopped at rhetoric but have instead been globally realized as civil projects.Among these projects, the most remarkable ones are the educational institutions that havebeen established in dierent parts of the world. During his preaching years in dierent contexts

14 Weekly Cutting Edge, June 21, 200815 Cetin (2010), p.62

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Glen with the Greek OrthodoxPatriarch Bartholomew in 1996

Glen with Israels Sephardic ChieRabbi Eliyahu Bakshi Doron in 1999


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throughout urkey, Fethullah Glen continuously emphasizedthat peace, social justice and respect for diverse cultures and faithscan be achieved by educated individuals who are grounded inmodern science, strong morality and practical altruism. For him,education should not be limited to formal instruction but shouldaddress comprehensively the spiritual, intellectual and physical di-mensions of our beings. He has therefore encouraged his audienceto establish non-confessional schools, rather than religious schoolsor mosques, which would combine the best state-of-the-art scien-

tic training with character education.

Tese educational institutions are now operating in more than one hundred countriesand comprise primary and secondary schools, universities, language schools, kindergartensand tutorial centres. Notable examples of such schools in-clude those in urkey, Central Asia, Africa, the Far East and

Eastern Europe. Regardless of their location, these schoolsexemplify harmonious interfaith and intercultural rela-tionships, successful combination of spirituality and science,and philanthropic dedication for the sake of humanity.Tey also improve access to quality education, notably forwomen16. In conict-ridden regions such as Afghanistan,Pakistan, the Philippines, Bosnia-Herzegovina, southeasturkey and northern Iraq, these institutions are known toincrease educational opportunities and contribute to communal cohesion, which in turn de-creases the appeal of terrorist groups operating in these countries with exclusivist agendas. Inaddition to contributing to social harmony, these schools have been recognized for their successin international science competitions.

Fethullah Glen does not run or own any schools. Tese schools have been established byeducational companies or foundations founded for this purpose. Some of them are joint ven-tures with host countries. Each school is an independently-run institution and mainly spon-sored by local entrepreneurs along with altruistic educators and dedicated parents. Te tripar-tite relationship i.e. parents, educators/teachers and sponsors, is regarded as a distinctive featureof these schools. Although the inspiration to get involved in education comes from Fethullah

Glen, the curriculum and management of the schools are left to the educators who take theirdecisions in compliance with the educational system of the host countries. Tese schools ad-here consistently to a secular curriculum and they communicate universal human values rather

16 Mohamed (2007), p.555

Glen-inspired Fatih High Schoolin Istanbul established in 1982

Pakturk School in PakistanSema School in Bosnia-HerzegovinaFountain School in e Philippines

Glen-inspired schools in some confict-ridden regions

Pupils at ISIK School inArbil/Northern Iraq

Fethullah Glen met with the late Pope John Paul II on February 9th 1998 in Rome.is meeting was regarded as a notable response from the Muslim side to the call of the Nos-tra Aetate declaration of the Second Vatican Council intended to develop better relationswith other faiths. At that meeting, Glen proposed to the Pope:

to have a joint visit in 2000 to the Anatolian cities Antioch, Ephesus, Tarsus wherethe Christian tradition had rst rooted,

to hold conference series in world capitals where religious leaders can participate,

to establish an inter-faith faculty of theology in Urfa/Turkey for students from threeAbrahamic traditions.

to have a joint visit to Jerusalem, as a rst step to open this holy city to visa-free visitsfor Christians, Muslims and Jews

e meeting of Glen with the Pope has aroused much criticism in Turkey and this wasnot always fair. Glen has been harshly criticized, on the one hand, by religiously conser-vative people claiming that Glen had been authorized by the Pope to Christianize thecountry; he was attacked by the secularist elite, on the other hand, for allegedly collaboratingwith the Pope to undermine the secular structure of the country and transform Turkey intoa theocratic state.

Glen with late Pope John Paul II in Rome in 1998

Meeting with the Pope

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vement has gained a more transnational character.

Te ever-expanding public response to Glensmessage has ultimately culminated in a social phe-nomenon which would be better described as afaith-inspired civil movement than as a commu-nity. Te contribution of the people supportingthis movement has in time crystallized not onlyin educational institutions (i.e. tutoring centers,primary and secondary schools, universities) butalso in community centres, cultural organizations,publishing houses, media institutions, professionaland trade networks, hospitals and relief organiza-tions both in urkey and abroad. o put it dierently, the phenomenon that is known todayas the Hizmet Movement has evolved from a local faith-based community to a transnationalfaith-inspired civil society movement over the last four decades. Tis movement is today reco-

gnised as one of the most dynamic faith-inspired movements originating in the Muslim world.

Goals and Nature

Te participants in the movement have faith that any type of service to humanity can bea way of seeking the good pleasure (rida) of God, which is, they believe, the ultimate goal ofMuslim life. Within that framework, the objectives of the movement can be summarized asfollows:

Achieving the full potential of human beings through balancing mind with heart andinner endeavour with social activism

Achieving the full potential of societies through shared human values, fundamentalhuman rights and a sense of responsibility.

Achieving peace and social cohesion through understanding and partnership

In order to attain these goals, the movement highlights empathic acceptance, respect, love,dialogue and friendship, consultation/deliberation, constructive action and volunteerism as itsguiding principles.

Te people supporting the movement, furthermore, consider ignorance, povertyand pola-rization as the main problems that must be addressed at the global level. Te movement prio-ritizes involvement in education and media, sharing and cooperation for sustainable economicdevelopment and intercultural/interfaith dialogue respectively to tackle with these challenges.

Te Hizmet Movement has consistently remained non-reactionary, non-confrontational,

than any confessional instruction.

he Hizmet Movement is a world-wide civic initiative rooted in the spiritual andhumanistic tradition of Islam and inspired by the ideas and activism of Fethullah

Glen . It is a faith-based, cultural and educational movement that focuses the bettermentof the individual toward a positive change in society. Te movement is distinguished for itssupport of democracy, its openness to globalization, its progressiveness in integrating traditionwith modernity, and its humanistic outlook. Te participants of the movement often refer toit as Hizmet which could be translated as voluntary service. Glen describes it as a mo-vement of people united around high human values and disapproves of the attribution of themovement to his name.

The Emergence of the Movement

Fethullah Glen has always been acknowledged as an unusual preacher by his audience.His preaching style, altruistic social activism and ascetic lifestyle have attracted many peoplefrom all walks of life in his native country. His sermons and speeches have been recorded in au-diotapes from his early years of preaching. Tese recorded sermons have been enthusiasticallyembraced, extending the reach of his ideas, message and vision.

Glens initial audience in Izmir became the seed of a faith-based community. Tis commu-nity, at the outset, consisted mainly of college students and owners of small and medium enter-prises in Izmir and around. Tis small community then began to invest in education throughstudent dormitories, tutorial centers and secondary schools. Te community later expandedto encompass citizens from very dierent backgrounds, including non-Muslims who share thehumanistic dimension of Glens vision if not its Islamic roots. Since the early 2000s, the mo-

14 15

The Hizmet MovementT

Yamanlar High School, the rst school established by Glen-inspired people in Izmir

One o the tutoring centres in multi-ethnicprovince Mardin, in South-Eastern Turkey

Major media institutions ounded by Glen-inspired people


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them to give support. In time, businessmen and entrepreneurs committed to the ideas andvision promoted by Glen began to establish local circles to discuss how his ideals could be ap-plied in their local communities. Along with businessmen these circles also include many otherindividuals who would like to contribute to the Glen-inspired projects. Tese numerous localcircles are indeed largely responsible for keeping the wheels turning nancially for the initia-tives undertaken by the movement19. Tese circles are responsible for managing and overseeingthe nancial resources received. Each institution has its own independent accounting systemand is accountable to the local and state authorities as well as to the institutions sponsors.Along with the fund-raising dinners held by these circles, various projects are sponsored byurkish or local entrepreneurs and organizations through in-kind donations, charitable contri-butions and underwriting.

In order to fully understand the nancial structure and operation of the Hizmet Movement,it is imperative to take into consideration cultural-religious practices relating to philanthropyand charity in urkish society and some Islamic concepts pertaining to a believers nancial

duties. Te Hizmet Movement is recognised for its success in construing charity in Islam ina modern and refreshing way; and in convincing Muslim believers to perform their nancialduties in such a manner that they constructively contribute to the well-being of all.20

Furthermore, the altruistic spirit of the participants and the acceptance of volunteerismas a key principle by them, help to undertake many projects below its market costs with duerespect to the labour concerns and rights. It is evident that the contribution of participantsin the movement includes not only nancial giving but also sacrices of time and energy, andintellectual and physical eorts.

19 For more on the structure of these circles and their nancial function for the movement, see Ebaugh (2010)20 For an explanation of these concepts and practices and how they are re-interpreted within the movement see againEbaugh (2010)

inclusive and independent. It is neither an ideological nor a political movement. Politicalchoices are left to individuals and there is no monolithic support for certain political leader orparty among the participants. Te movement, furthermore, categorically disapproves of thepoliticisation of religion in general and Islam in particular. It is a severe critic of political Islamand has never been an Islamist movement.

Te spirituality of the Hizmet Movement resembles that of early Sus17 within the spiritualtradition of Islam who sought balance between inward and outward dimensions of faith, i.e.between rituals and spiritual purication. Tere are many Su elements in the teachings ofFethullah Glen as he is himself inspired by several Su masters. However, the movement isnot a Su brotherhood nor has it ever been a sect.

Organization and Financing of the Movement

Te bases of the movement are diverse service projects that are initiated, funded or conduc-ted by people who are motivated to various extents by Glens humanitarian discourse. Tough

Fethullah Glen is esteemed by his followers asHocaefendi, which means respected teacherin urkish, he does not have a holy status. Temovement does not have a central organizationor formal membership. It is much more like aloosely-knit social network. Tis social networkcomprises many organizations and institutionsthat dier in the scope of their activity. Teyare independent of each other in nancial andorganizational terms, so the movement has nohierarchical structure. Tey mostly operateat the local level, and as quite frequently wit-nessed, people in this network do not all knoweach other. Tey establish project-based rela-

tionships as needed and sometimes collaborate on various aspects of their activities. All theestablishments run by the participants of the Movement operate within the legal and politicalsystem in place and respect the legal framework of the relevant state.

Te projects and organizations sponsored by the Hizmet movement are numerous, inter-national and costly in terms of human and nancial capital. Questions regarding the nancingof these initiatives are periodically raised by critics of the movement and newcomers who areinvited to Hizmet-related activities. While on occasion some people have raised the possibilityof collusion with Middle Eastern governments, others are suspicious that Western governmentagencies are nancially backing the projects. Aware of these criticisms, Glen reecntly indica-ted that a priority must be proactive nancial transparency.18

Fethullah Glen has never had personal wealth to be able to sponsor projects himself. Hehas, instead, appeared at many fund-raising dinners and visited individuals to try to convince

17 Early Sus represent the non-institutionalized form of Islamic spirituality that eectively seeks the internalization ofIslam through a simple ascetic life style.18 Ebaugh & Koc (2007), p.540

16 17

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Volunteers o Kimse Yok Mu (Is Anybody ere?),the major Glen-inspired relie organisation,carrying ood supplies in Bangladesh in 2008

Panel discussion and whirling dervishes organised by Glen-inspired InterculturalDialogue Platorm (IDP) at the European Parliament in 2007


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Literature on the Hizmet Movement

Te Glen Movement: A Sociological Analysis of a Civic MovementRooted in Moderate Islam by Helen Rose Ebaugh Based on interviewdata and visits to Glen-inspired institutions, the book describes the mo-vement from a sociological perspective, especially through the lens of socialmovement theory. It is the rst book, grounded in empirical methodology,to describe the movement to a Western audience.

A Dialogue of Civilizations: Glens Islamic Ideals and HumanisticDiscourseby Jill Carroll Dr. Carroll places the ideas of Fethullah Gleninto the context of the larger humanities and compares his opinions withthose of major philosophers. Te book includes chapters on the ideas ofthe philosophers such as Immanuel Kant, John Stuart Mill, Confucius,Plato and Sartre.

Islam and Peacebuilding: Glen Movement Initiatives by John L. Es-posito and Ihsan Yilmaz Te exploration of the contributions is madewith regards to the title in hand by the thought and practice of the globalmovement associated with Fethullah Glen. Te importance and distinc-tiveness of teaching of Glen and the practice of the movement is that it

is rooted in a condent urkish Islamic heritage while being fully engagedwith modernity.

Te Glen Movement: Civic Service Without Borders by Muhammedetin Te book conceptualizes the Glen Movement using social mo-vement theories in which the author denes Glen initiatives as a civicservice dedicated to fostering dialogue within the global community. Dr.etin rst examines the movement as a cultural actor, and then continueson another aspect of the movement as a civil society actor.

HelenRoseEbaugh

The Glen Movement

tnemevoMciviCafosisylanAlacigoloicoSARootedin ModerateIslam

radition Witnessing the Modern Age: An Analysis of the Glen Mo-vement by Mehmet Enes Ergene Te author addresses dierent aspectsof the Hizmet Movement with a focus on the movements adaptation ofthe modern world and its inuence on the secularist urkey.

A Civilian Response to Ethno-Religious Conict: Te Glen Move-ment in Southeast urkeyby Mehmet Kalyoncu Te author studiedthe positive eect of the actions of the Glen Movement in Southeastprovince called Mardin that faces ethnoreligious conict.

New urkish Republic: urkey as a Pivotal State in the Muslim World by Graham E. Fuller Te Former vice chairman of the National In-telligence Council at CIA wrote about urkeys new role in the MiddleEast especially from a political perspective along with its relations withother Muslim countries. As a means to portray a better view of a Muslim

country with its relation to other Muslim countries, Fuller dedicates asection to Te Fethullah Glen Movement.

Muslim Citizens of the Global World: Contributions of the GlenMovement (edited) by Robert A. Hunt and Yuksel A. Aslandogan Tebook explores the responses and contributions of Muslims in general andurkish Muslims in particular to the waves of democratization, scienticrevolution, changing gender roles, and religious diversity in an increasin-gly globalized world.

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Fuller, G.E. (2008), New Turkish Republic: Turkey as a Pivotal State in the Muslim World, UnitedStates Institute of Peace Press, Washington, DC

Hunt, R.A & Aslandoan, Y.A. (2007),Muslim Citizens of the Globalized World: Contributionsof the Glen Movement, Te Light, New Jersey

Izvetsiya (2009), Interview with Fethullah Glen, Feb. 2009

Kalyoncu, M. (2008),A Civilian Response to Ethno-Religious Conict: e Glen Movement inSoutheast Turkey, Light, New Jersey

Michel, . (2004), Forward in Love and Tolerance, Te Light, New Jersey

Mohamed, Y. (2007), Te Educational Teory of Fethullah Glen and Its Application inSouth Africa, in Conference Proceedings: Muslim World in Transition: Contributions of the Glen

Movement, Leeds Metropolitan University Press, London

nal, A.& Williams, A. (2000),Advocate of Dialogue, Te Fountain, Virginia

Weekly Cutting Edge (2008), An Icon of Universal Peace June 21, 2008

Ylmaz, I. (2003) Ijtihad and ajdid by Conduct, in Turkish Islam and Secular Stat: e GlenMovement, H.Yavuz, J.L. Esposito (eds), Syracuse University Press, New York

BibliographyAkman, N. (2004) Interview with Fethullah Glen in Zaman, March 22- April 1, 2004

Bula, A. (2007), Te Most Recent Reviver in the Ulama radition: Intellectual/Alim Fethul-lah Glen in Hunt, R.A & Aslandoan, Y.A. (2007) Te Light, New Jersey

Carroll, J. (2007) A Dialogue of Civilizations: Glens Islamic Ideals and Humanistic Discourse,ughra, New Jersey

apan, E. (ed) (2004), Terrorism: An Islamic Perspective, Ik Yaynlar , Istanbul

etin, M. (2010), e Glen Movement: Civic Service Without Borders, Blue Dome Press,N.York

Ebaugh, H.R. and Koc, D. (2007), Funding Glen-inspired Good Works: Demonstratingand Generating Commitment to the Movement, in Conference Proceedings: Muslim World inTransition: Contributions of the Glen Movement, Leeds Metropolitan University Press, London

Ebaugh, H.R. (2010), e Glen Movement: A Sociological Analysis of A Civic Movement Rootedin Moderate Islam, Springer, London & New York

Ergene M.E. (2008), Tradition Witnessing the Modern Age: An Analysis of the Glen Movement,Te ughra, New Jersey

Esposito, J. & Ylmaz, I. (2010) Islam and Peacebuilding: Glen Movement Initiatives, BlueDome, New Jersey

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Glens ocial websiteswww.fgulen.com

www.fethullah-gulen.org

Fethullah Glen Forumwww.fethullahgulenforum.org

Intercultural Dialogue Platformwww.dialogueplatform.eu

Dialogue Societywww.dialoguesociety.org

Dialoog Academiewww.dialoogacademie.nl

Plateforme de Pariswww.plateformedeparis.fr

Forum fr Interkulturellen Dialog Berlinwww.dialog-berlin.de

Te Journalists and Writers Foundationwww.gyv.org.tr

Rumi Forumwww.rumiforum.org

Te Glen Institutewww.guleninstitute.org

Further reading and information


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Fethullah Glen Chair

for Intercultural Studies

is established by a joint agreement between

Intercultural Dialogue Platform&

Katholieke Universiteit Leuven

www.dialogueplatform.eu

www.kuleuven.be

Documents

FG Booklet by KULeuven