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Journal articles on the topic 'Gülen Fethullah'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Taşkın, Yüksel. "Fethullah Gülen Portresi." Moment Journal 3, no. 1 (2016): 90–115. http://dx.doi.org/10.17572/mj2016.1.90115.

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Haderi, Anang. "TAKDIR DAN KEBEBASAN MENURUT FETHULLAH GÜLEN." Jurnal THEOLOGIA 25, no. 2 (2016): 49–80. http://dx.doi.org/10.21580/teo.2014.25.2.381.

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Abstract:Destiny and free will is one of issues in Islamic theology which is still discussed by Moslem theologian up to now. This discussion has yielded some streams with its argumentation respectively. Included who intense to discuss this issue is muḥammad Fethullah Gülen. At a glance, he offers to explain the issue in his own way without following one of the streams. He introduces some key terms, like Imām Mubīn, Kitāb Mubīn, Lauḥ Maḥfūẓ, Formal or Theoretical Destiny, actual destiny. Terms are Gülen’s exclusive. The article will elaborate the explaination of Gülen relating to the destiny an

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3

Demant, Peter Robert, and Fethullah Gülen. "An interview with Fethullah Gülen." Malala 6, no. 9 (2018): 17–21. http://dx.doi.org/10.11606/issn.2446-5240.malala.2018.148420.

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Noeralamsyah, Zenno. "Gülen on Nature of Knowledge." Aqlania 10, no. 2 (2019): 147. http://dx.doi.org/10.32678/aqlania.v10i2.2302.

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P This article aim to explore perspective of Fethulleh Gülen about knowledge. The idea that science and religion coalesce in the structure of the universe has been expressed by Western philosophers, that contributed to the almost complete separation of intellectual and scientific activities from religion. In this view of dualism, science and religion both find their apotheosis and its keeping religion and science separating by an unbridgeable chasm. The ontological argument of the idea of giving birth to materialism, which supposes that the nature of existence based on matter. Associated

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Isnaini, Fitria. "Studi Komparasi Pemikiran Muhammad Fethullah Gülen dengan Abdurrahman Wahid tentang Pendidikan Multikultural." eL-HIKMAH: Jurnal Kajian dan Penelitian Pendidikan Islam 11, no. 2 (2017): 43–64. http://dx.doi.org/10.20414/elhikmah.v11i2.52.

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Dalam pendidikan multikultural, keragaman merupakan suatu alternatif pendidikan dalam era globalisasi. Tokoh yang intens dengan praktik kehidupan yang multikultural yaitu Muhammad Fethullah Gülen dan Abdurrahman Wahid. Melihat ide dari konsep pemikiran kedua tokoh tersebut, maka perlu diimplementasi dalam pendidikan multikultural yang mana dengan ada dan berlakukan pendekatan melalui konsep pendidikan multikultural kedua tokoh tersebut akan menemukan dan meminimalisir konflik yang ada khususnya terkait keragaman keyakinan, suku, dan lainnya. Kajian artikel ini fokus pada studi komparasi pemiki

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Sulaiman, Sulaiman. "Perubahan Sosial Berbasis Tasawuf: Studi Kasus Fethullah Gülen Dan Gülen Movement." Al-Tahrir: Jurnal Pemikiran Islam 16, no. 1 (2016): 21. http://dx.doi.org/10.21154/al-tahrir.v16i1.359.

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Abstract: This article aims at analyzing Fethullah Gülen and the Gülen Movement which have succeeded in performing social change based on the teaching of Sufism. He did Sufism creativity in order that Sufism teaching was able to respond the changes that occur in the modernlife. He believed that, only by reinterpretation and contextualization of Sufism, the spiritual dimension of Islam would be able to perform the transformation or social change among the Muslims. Therefore, by using Max Weber’s theory of social action, this paper will analyze three key teachings of Sufism of Gülen: ascetic (zu

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7

Hendrick, Joshua D. "Approaching a Sociology of Fethullah Gülen." Sociology of Islam 1, no. 3-4 (2014): 131–44. http://dx.doi.org/10.1163/22131418-00104002.

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Fethullah Gülen is Turkey’s most famous, influential, and controversial faith-based communitarian leader. Collectively known as “the Gülen movement” (GM), individuals inspired by Gülen’s charismatic teachings control organizations that span the world. Led by “aksiyon insanları” (people of action), the GM has accumulated tremendous social influence in education, media, trade, and allegedly, in unelected state office. Responding to those critical of its power, GM actors claim to be nothing more than “selfless,” “service oriented” advocates for interfaith and intercultural dialogue. The effort of

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Khamami, Akhmad Rizqon. "ERDOĞAN VERSUS GÜLEN: Perebutan Pengaruh antara Islam Politik Post-Islamis dengan Islam Kultural Apolitis." Al-Tahrir: Jurnal Pemikiran Islam 16, no. 2 (2016): 247. http://dx.doi.org/10.21154/al-tahrir.v16i2.509.

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Abstract: This article is aimed at disclosing a conflict of military coup attempt in Turkey occurring on July 15, 2016. The research question addressed in this article is why Fethullah Gülen was to blame in the military coup. It was clearly read that military coups happening in the story was as a personal feud between Recep Tayyip Erdoğan and Fethullah Gülen. To obtain an overall picture of the dispute in the coup attempt, the author presents three conflicting groups: secularists, Islamist or ultranationalist elites and moderate Muslim called cemaat. Military represents a secular group, Erdoğa

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Khamami, Akhmad Rizqon. "ERDOĞAN VERSUS GÜLEN: Perebutan Pengaruh antara Islam Politik Post-Islamis dengan Islam Kultural Apolitis." Al-Tahrir: Jurnal Pemikiran Islam 16, no. 2 (2016): 247. http://dx.doi.org/10.21154/altahrir.v16i2.509.

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Abstract: This article is aimed at disclosing a conflict of military coup attempt in Turkey occurring on July 15, 2016. The research question addressed in this article is why Fethullah Gülen was to blame in the military coup. It was clearly read that military coups happening in the story was as a personal feud between Recep Tayyip Erdoğan and Fethullah Gülen. To obtain an overall picture of the dispute in the coup attempt, the author presents three conflicting groups: secularists, Islamist or ultranationalist elites and moderate Muslim called cemaat. Military represents a secular group, Erdoğa

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10

Skubik, Daniel W. "Fethullah Gülen, Islamic Banking, and Global Finance." International Corporate Responsibility Series 4 (2009): 289–304. http://dx.doi.org/10.5840/icr2009417.

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Angey, Gabrielle. "La mission dans les écoles turques du mouvement de Fethullah Gülen en Afrique subsaharienne." Social Sciences and Missions 29, no. 3-4 (2016): 343–74. http://dx.doi.org/10.1163/18748945-02903001.

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The aim of this article is to expose the missionary perspective of a Muslim Movement originating from Turkey, the Gülen movement, in its educative action in Subsharan Africa. We will underline the way the followers of this movement articulate a discourse of development to their educative mission in Africa. This article will also analyze the point of view of African students from the Gülen schools on the Gülen Movement’s mission.

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Forsberg, Clyde. "Robinson, Simon. 2017. 'The Spirituality of Responsibility: Fethullah Gülen and Islamic Thought'. London: Bloomsbury. 210pp. ISBN: 978-1-3500-0928 £85.00 (hbk); ISBN: 978-1-3500-0931-8 £26.09 (ePDF); ISBN: 978-1-3500-0930-1 £26.09 (ePub)." Fieldwork in Religion 12, no. 2 (2018): 266–67. http://dx.doi.org/10.1558/firn.36008.

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Robinson, Simon. 2017. The Spirituality of Responsibility: Fethullah Gülen and Islamic Thought. London: Bloomsbury. 210pp. ISBN: 978-1-3500-0928 £85.00 (hbk); ISBN: 978-1-3500-0931-8 £26.09 (ePDF); ISBN: 978-1-3500-0930-1 £26.09 (ePub).

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13

Huda, Sokhi. "Pemikiran dan Praksis Dakwah Sufistik M. Fethullah Gülen." ISLAMICA: Jurnal Studi Keislaman 11, no. 2 (2017): 311. http://dx.doi.org/10.15642/islamica.2017.11.2.311-338.

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This article discusses a study of the existence of Sufism of the contemporary Islamic preaching of M. Fethullah Gülen. The thought of Gülen’s Islamic preaching originates from his view of Sufism as the spiritual life and the journey of a human life to achieve happiness in this world and hereafter. This thinking evolves and can be accepted by the global community in the contemporary era. This thought disseminates the ideas of love, tolerance, and pluralism and receives attention from over 160 countries. Then, the praxis of the Gülen’s Islamic sufi preaching manifestes into Islamic preaching pra

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Guhin, Jeffrey. "The boundaries of pragmatism in Muslim education: Comparing the Islamic pedagogies of Sayyid Qutb and Fethullah Gülen." Critical Research on Religion 8, no. 3 (2020): 257–72. http://dx.doi.org/10.1177/2050303220952866.

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Sayyid Qutb and Fethullah Gülen are two of the most important Muslim leaders and intellectuals of the twentieth century: the two are similar not only for their focus on the relationship between Islam and politics, but also for their lifelong commitments to education. For both Qutb and Gülen, schools were a means through which society itself could be made more just and, ultimately, more Islamic, and for both, their philosophy of education and broader political projects were at once pragmatic and implicitly (for Gülen) and explicitly for Qutb contrasted with American pragmatism. Their differing

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Sholihah, Amaliya, and Ihadatul Hidayah. "Pembelajaran Bahasa Arab Dalam Buku Ta’lim Al-‘Arabiyah Bi Thoriqoh Haditsah M. Fethullah Gülen." Alibbaa': Jurnal Pendidikan Bahasa Arab 1, no. 2 (2020): 152–74. http://dx.doi.org/10.19105/alb.v1i2.3619.

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The focus of this study is to investigate the thinking of Islamic education figures who have an interest in learning Arabic. This study focuses on a work entitled "Ta'lim Al-" Arabiyyah Bi Tariqah Haditsah ". The significance of this study is how the design made by Gülen in his book for learning Arabic and are there implication and integration of his thinking with learning Arabic. Seeing that Gülen is an Islamic education figure who concerns education including Arabic learning. The method of this study is library research, in which the source of the data is taken from several kinds of literatu

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Baum, Gregory, and Jacques-André Houle. "La réponse de l’islam à la modernité." Thème 19, no. 2 (2014): 173–88. http://dx.doi.org/10.7202/1024733ar.

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Fethullah Gülen, sage et penseur religieux, fondateur d’un mouvement d’éducation en Turquie, réagit de façon créatrice aux conditions de la modernité en faisant la promotion d’une éthique islamique orthodoxe qui favorise les sciences, appuie l’éducation, stimule le travail et l’entreprise, approuve la démocratie, apprécie le pluralisme religieux et encourage le dialogue interreligieux.

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Dean, Jason. "The Spirituality of Responsibility: Fethullah Gülen and Islamic Thought." Journal of Contemporary Religion 33, no. 1 (2018): 146–47. http://dx.doi.org/10.1080/13537903.2018.1408308.

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Kholil, Ahmad. "CINTA SEBAGAI RELIGIOUS PEACE BUILDING (Perspektif Muhammad Fethullah Gülen)." RELIGI JURNAL STUDI AGAMA-AGAMA 10, no. 2 (2016): 141. http://dx.doi.org/10.14421/rejusta.2014.1002-01.

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Sociologically, religion has a double function. On the one hand, religion can be a factor of social cohesion and harmony creation, but on the other hand it can also be a factor religious disharmony between people of different religions. This paper examines the views of Fethullah Gülen on the social function of religion that is based on love and peace. Differences of religion, according to him, is a consequence of the choice of each human being in order to establish the absolute truth based on how they believe. Therefore, differences in religion is not something scar y or even harmful for socia

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Özyürek, Esra G. "“Feeling Tells Better Than Language”: Emotional Expression and Gender Hierarchy in the Sermons of Fethullah Gülen Hocaefendİ." New Perspectives on Turkey 16 (1997): 41–51. http://dx.doi.org/10.1017/s0896634600002624.

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Over the past two years, the televised sermons of Fethullah Hocaefendi have thrust him into the public limelight, lending his name celebrity status as a prominent religious-cum-political figure. His long standing influence as the leader of one of the most powerful Islamic communities in contemporary Turkey, Nur Cemaati, is now common public knowledge. Currently, this group owns one of the largest mass circulating newspapers (Zaman), a TV channel (Samanyolu) and a vast network of hundreds of educational institutions extending all the way from Turkey to Central Asia. The teachings of Fethullah G

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López Farjeat, Luis Xavier. "Pluralidad religiosa, tolerancia y no violencia en Said Nursi y Fethullah Gülen." Andamios Revista de Investigación Social 16, no. 40 (2019): 131. http://dx.doi.org/10.29092/uacm.v16i40.700.

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Este artículo introduce dos formas de conceptualizar el islam a partir del modo en que dos pensadores de la Turquía moderna y contemporánea, respectivamente, asumen valores éticos y sociales habitualmente identificados con la cultura democrática: pluralidad religiosa, tolerancia y no violencia. Said Nursi y Fethullah Gülen conciben, frente al estereotipo del islam intolerante y violento, un islam no violento y capaz de reconocer otros credos y coexistir con ellos. A pesar de las tensiones sociopolíticas y religiosas que sus puntos de vista han generado, sobre todo en Turquía, ambos podrían ser

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Robinson, Simon. "Islam, Responsibility and Business in the Thought of Fethullah Gülen." Journal of Business Ethics 128, no. 2 (2014): 369–81. http://dx.doi.org/10.1007/s10551-014-2101-3.

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Al-Kumayi, Sulaiman. "Konsep Sufisme ‘Shakhs-i Manevi dan Hizmet’ Muhammad Fethullah Gülen." Ulumuna 17, no. 2 (2017): 359–86. http://dx.doi.org/10.20414/ujis.v17i2.167.

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This article examines the concept of shakh-i manevi and hizmet that are introduced by contemporary Turk Sufi ulama Muhammad Fethullah Gulen. Through this concept, Gulen attempts to encourage personal spirituality to transform gradually into collective personality. By this he means that this process should involve relevant parts of sufi teaching and integrate them directly into a community. This effort envisions a prototype of idealized community that hizmet should uphold. In this community, the followers of his movement work hand in hand to offer social services to the people regardless of the

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Tee, Caroline, and David Shankland. "Said Nursi’s Notion of ‘Sacred Science’: Its Function and Application in Hizmet High School Education." Sociology of Islam 1, no. 3-4 (2014): 209–32. http://dx.doi.org/10.1163/22131418-00104006.

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This paper explores the teaching of natural science subjects in high schools associated with the Gülen-Hizmet movement in Turkey. It focuses on the apparent reconciliation of scientific learning in a pervasive, albeit unofficial, Sunni Islamic religious culture. The framework for such an accommodation is found in the teachings of Fethullah Gülen and his predecessor, Said Nursi. Following Nursi, Gülen encourages scientific pursuit, and intellectual knowledge in general, as a pious and spiritually meritorious act. Drawing on fieldwork conducted at two Hizmet-affiliated high schools in Turkey, th

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Dumovich, Liza. "Travel as hicret: (Re)Framing Experiences of Exile in the Gülen Community in Brazil." Religions 10, no. 5 (2019): 303. http://dx.doi.org/10.3390/rel10050303.

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This article analyzes how members of the Gülen community in Brazil have mobilized the Islamic tradition in order to make reason of critical changes in their lives, since July 2016 failed coup in Turkey. This community is part of the Gülen Movement, a transnational Turkish Islamic network that operates mainly through educational and cultural activities. The Movement’s charismatic religious leader, Fethullah Gülen, was held responsible for the failed putsch and its participants have since been persecuted by the Turkish government both at home and abroad. The article shows how Gülen’s discursive

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Sunier, Thijl. "Cosmopolitan theology: Fethullah Gülen and the making of a ‘Golden Generation’." Ethnic and Racial Studies 37, no. 12 (2014): 2193–208. http://dx.doi.org/10.1080/01419870.2014.934259.

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Nadein-Raevskiy, V. A. "R.T. Erdogan as an Example of a Charismatic Politician." Outlines of global transformations: politics, economics, law 10, no. 6 (2018): 138–54. http://dx.doi.org/10.23932/2542-0240-2017-10-6-138-154.

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The article examines the process of formation of identity of Turkish President Recep Tayyip Erdogan – a charismatic leader, an adept of “moderate Islamism” one of the founders of the Justice and Development Party. Historically strong centralized authority was always normal for Turkey and the need for Turks in the charismatic leaders is evident even at the present time. Erdogan is stubborn and consistent, thanking to religious education in his family and in religious Lyceum Imam Hatib. He was always religious and since his student years, joined Islamic politicians. In his student years he becam

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Mossaki, Nodar Z. "TURKISH EDUCATIONAL INSTITUTIONS IN IRAQI KURDISTAN: HISTORY AND CURRENT SITUATION (GÜLEN SCHOOLS AND THE MAARIF FOUNDATION)." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 280–94. http://dx.doi.org/10.31696/2618-7302-2020-4-280-294.

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This article is devoted to the activity of Turkish educational institutions in Iraqi Kurdistan, which have been active in the region since the beginning of the 1990s. The article shows the importance of Turkish educational institutions in Kurdistan in promoting a positive image of Turkey and forming a pro-Turkish stratum among the local elite. Fethullah Gülen’s educational structures are present in all the provinces of Kurdistan; they are considered the most prestigious ones and are very popular among the local elite. The Gülen empire system came in full force in 2008 with Işık University (tit

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Sulaiman, Mubaidi. "Konsep Pendidikan Islam dalam Perspektif Muhammad Fethulah Gulen." Didaktika Religia 4, no. 2 (2016): 61–86. http://dx.doi.org/10.30762/didaktika.v4.i2.p61-86.2016.

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The role of education is very important in life. Education is a conscious anddeliberate effort to create an atmosphere of learning and the learning process sothat learners are actively developing the potential for him to have the spiritualpower of religion, self-control, personality, intelligence, character, and skills thatare needed by themselves, society, nation and state. One of the leading figures ineducation from Turky is Fethullah Gülen with his Hizmet, in which science andreligion are to be integrated for all mankind regardless of race, ethnicity, religionand culture. His thoughts are o

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Balci, Bayram. "Entre mysticisme et politique, que veut le mouvement de Fethullah Gülen en Turquie ?" Les Cahiers de l'Orient 127, no. 3 (2017): 41. http://dx.doi.org/10.3917/lcdlo.127.0041.

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Jefferson West, W. "Religion as Dissident Geopolitics? Geopolitical Discussions within the Recent Publications of Fethullah Gülen." Geopolitics 11, no. 2 (2006): 280–99. http://dx.doi.org/10.1080/14650040600598536.

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Hendrick, Joshua D. "Globalization, Islamic activism, and passive revolution in Turkey: the case of Fethullah Gülen." Journal of Power 2, no. 3 (2009): 343–68. http://dx.doi.org/10.1080/17540290903345849.

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Jassal, Smita Tewari. "The Sohbet: Talking Islam in Turkey." Sociology of Islam 1, no. 3-4 (2014): 188–208. http://dx.doi.org/10.1163/22131418-00104005.

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As Islam moves to the center of Turkey’s public life, an opportunity emerges to explore how Islamic knowledge is transmitted through the discursive practice of pious reading circles known in Turkish as sohbet (conversation). Constituting a ritualistic practice of Turkish Muslims who are inspired by the influential faith community leader, Fethullah Gülen, this article investigates how sohbet is practiced by a group of middle class housewives in Ankara. In so doing, the article addresses the meanings and interpretations that pious women ascribe to the reading of religiously oriented texts, and t

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Angey-Sentuc, Gabrielle. "Le mouvement musulman turc de Fethullah Gülen en Afrique subsaharienne : faire l’école au transnational." Politique africaine 139, no. 3 (2015): 23. http://dx.doi.org/10.3917/polaf.139.0023.

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Başkan, Filiz. "The Fethullah Gülen community: Contribution or barrier to the consolidation of democracy in Turkey?" Middle Eastern Studies 41, no. 6 (2005): 849–61. http://dx.doi.org/10.1080/00263200500261837.

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Lavergne, Nicolas de. "Bayram Balci, Missionnaires de l'Islam en Asie centrale. Les écoles turques de Fethullah Gülen." Archives de sciences sociales des religions, no. 134 (May 1, 2006): 147–299. http://dx.doi.org/10.4000/assr.3462.

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Suyadi, Suyadi, and Sutrisno Sutrisno. "A Genealogycal Study of Islamic Education Science at the Faculty of Ilmu Tarbiyah dan Keguruan UIN Sunan Kalijaga." Al-Jami'ah: Journal of Islamic Studies 56, no. 1 (2018): 29–58. http://dx.doi.org/10.14421/ajis.2018.561.29-58.

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This study traces the genealogy of Islamic education at the Faculty of Ilmu Tarbiyah dan Keguruan (FITK) Sunan Kalijaga State Islamic University Yogyakarta. The genealogycal approach used in Foucault’s terminology means that the objectivity of science covers two aspects, namely the archeology of knowledge and power. Data is comprised of ideas and opinions that develop among lecturers at FITK. Data is analyized interpretatively, descriptively, and comparatively. Findings show that in the early period of its formation (1951), Islamic education science at FITK was influenced by religious teaching

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Bruckmayr, Philipp. "From Dialogue to Collaboration." American Journal of Islam and Society 26, no. 3 (2009): 153–55. http://dx.doi.org/10.35632/ajis.v26i3.1389.

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Conferences focusing on the thought of Fethullah Gülen, especially the activitiesof the faith-based movement inspired by it, can nowadays be consideredcommon events. Indeed, by now the organization of such academic conferencescan rightfully be regarded as yet another regular field of activity of themovement, besides its major and relentless endeavors in interreligious dialogue,secular education, welfare, and the media. Whereas the major eventsof the last two years took place in Europe and the United States (London andRotterdam, 2007; Washington DC, 2008; and Potsdam, 2009), the AustralianCatho

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Tee, Caroline. "Towards an Islamic Enlightenment." American Journal of Islam and Society 31, no. 1 (2014): 97–100. http://dx.doi.org/10.35632/ajis.v31i1.1021.

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M. Hakan Yavuz was one of the early contributors to the literature on theGülen movement, co-editing a major volume on the subject with John Espositoin 2003 (Hakan Yavuz and John Esposito, Turkish Islam and the SecularState: The Gülen Movement [Syracuse University Press: 2003]). In the interveningdecade the movement has grown considerably in size and influenceboth within Turkey and beyond, and has emerged as a major source of interestand apparently perennial controversy. Towards an Islamic Enlightenment istherefore a timely if ambitious book, for it sets out to provide a comprehensiveaccount of

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Dogan, Recep. "Political Islam (The Justice and Development Party in Turkey) Versus the Gülen Movement." Journal of Social Science Studies 5, no. 2 (2018): 89. http://dx.doi.org/10.5296/jsss.v5i2.13126.

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Islam has been interpreted by individuals since its birth and Political Islam is one of them. Moderate Muslim Scholars have identified some of its interpretations as extreme due to their consequences and negative effects on Muslims and others. Political Islam has a long history and the Justice and Development Party (the AKP) is a new face of it in 21st Century. The purpose of this paper is to explore the defining political Islam, especially in the characteristics of the Ruling Party (Justice and Development Party) and compare its Islam to Hizmet (service) Movement. Although the AKP has long be

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Ugur, Etga. "What’s in a Movement? Competing Narratives on Transnational Islam." American Journal of Islam and Society 32, no. 3 (2015): 92–101. http://dx.doi.org/10.35632/ajis.v32i3.990.

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Books Reviewed: M. Hakan Yavuz, Toward an Islamic Enlightenment: TheGülen Movement (New York: Oxford University Press, 2013); Joshua D. Hendrick,Gülen: The Ambiguous Politics of Market Islam in Turkey and the World(New York: New York University Press, 2013); Sophia Pandya and NancyGallagher, eds., The Gülen Hizmet Movement and Its Transnational Activities:Case Studies of Altruistic Activism in Contemporary Islam (Boca Raton, FL:BrownWalker Press, 2012).What makes the ideas of an Islamic scholar from the heartland of eastern Anatoliarelevant to more than 150 countries across the world? To some,

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Gözaydın, İştar B. "The Fethullah Gülen movement and politics in Turkey: a chance for democratization or a Trojan horse?" Democratization 16, no. 6 (2009): 1214–36. http://dx.doi.org/10.1080/13510340903271837.

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Başkan-Canyaş, Filiz, and F. Orkunt Canyaş. "The interplay between formal and informal institutions in Turkey: the case of the Fethullah Gülen community." Middle Eastern Studies 52, no. 2 (2015): 280–94. http://dx.doi.org/10.1080/00263206.2015.1119125.

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Dreher, Sabine. "What is the Hizmet Movement? Contending Approaches to the Analysis of Religious Activists In World Politics." Sociology of Islam 1, no. 3-4 (2014): 257–75. http://dx.doi.org/10.1163/22131418-00104008.

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The goal of this article is to understand the role of religious activists in world politics from an international relations (IR) perspective. The paper proposes a critical theory of religion and encourages researchers to accept individual religiosity, class, and identity in the study of religious actors. The paper develops three avenues of inquiry. First, a better typology of religious actors in world politics is needed to classify them in their political and social contexts. Second, citing the example of Turkey’s Hizmet Movement of Fethullah Gülen, the central role played by economic engageme

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Yildirim, Yetkin. "Toward a Global Civilization of Love and Tolerance." American Journal of Islam and Society 22, no. 3 (2005): 118–20. http://dx.doi.org/10.35632/ajis.v22i3.1681.

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This book presents the thoughts of M. Fethullah Gülen, one of the world’smost influential Muslim scholars today. His ideas are attractive to manypeople because they give guidance on how to combine Islamic values withcontemporary demands. Moreover, his emphasis on interfaith dialogue hasearned him an international audience from various religious backgrounds.Thus, Gülen’s movement has spread rapidly throughout the world withschools, cultural and media activities, and dialogue projects.This book is a compilation of Gülen’s writings, interviews, andspeeches that address such contemporary topics as

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Kersten, Carool. "Religion and Politics in the Middle East." American Journal of Islam and Society 28, no. 2 (2011): 106–19. http://dx.doi.org/10.35632/ajis.v28i2.1253.

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In the final decades of the twentieth century, a new strand of Islamic intellectualismbegan inserting itself into contemporary Muslim discourses onpolitics, law, and human rights. Not fitting into existing neat categoriessuch as traditionalist, revivalist, and modernist-liberal Islam, its promotersoperate on the interstices of established traditions and practices within theMuslim world, as well as the liminal spaces between cultures and civilizations.With the advent of the new millennium, the impact of their alternative, cosmopolitan or culturally hybrid ways of engaging with the Islamicherita

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Khamami, Akhmad Rizqon. "Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 1 (2016): 1–28. http://dx.doi.org/10.15642/teosofi.2016.6.1.1-28.

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This article seeks to display a development of sufi without t}arîqah in two countries, namely Turkey and Indonesia. In spite of the banning of sufi orders in Turkey, hitherto Sufism lingers in the Republic. Several sufi orders work in silent, but they do make contribution on the socio-political sphere of Turkey. On the other side, some Turkish sufi practitioners transform themselves into sufi without ṭarîqah as an adaptation to the secular state’s strict policy on religion, such those as Bediuzzaman Said Nursi dan Fethullah Gülen. In Indonesia, Sufism has arisen conspicuo-usly among the Salafi

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Hermansen, Marcia. "Contemporary Islamic Conversations: M. Fethullah Gülen on Turkey, Islam and the West - Edited by Nevval Sevindi, Ibrahim M. Abu-Rabi'." Reviews in Religion & Theology 16, no. 1 (2009): 45–47. http://dx.doi.org/10.1111/j.1467-9418.2008.00410_7.x.

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Wajdi, Firdaus. "Turkish Sufi Organizations and The Development of Islamic Education in Indonesia." Analisa: Journal of Social Science and Religion 5, no. 01 (2020): 31–49. http://dx.doi.org/10.18784/analisa.v5i1.907.

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Sufism has contributed substantially in the development of Islam across the globe. It is also the case of Indonesia. Sufi preachers have been noticed as among the early Muslims who conveyed and disseminate Islam in the Archipelago. This trend seems to be repeated in this current Indonesian Islam. However, what is commonly unknown, Turkish organization also takes part in this current mode. Particularly, it is with the Islamic transnational organization from Turkey operating in Indonesia as the actors. This article aims at discussing the Sufi elements within three Turkish based transnational com

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Vicini, Fabio. "Pedagogies of Affection: The Role of Exemplariness and Emulation in Learning Processes-Extracurricular Islamic Education in the Fethullah Gülen Community in Istanbul." Anthropology & Education Quarterly 44, no. 4 (2013): 381–98. http://dx.doi.org/10.1111/aeq.12038.

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Picard, Elizabeth. "Balcı, Bayram, Missionnaires de l'Islam en Asie centrale. Les écoles turques de Fethullah Gülen, Istanbul-Paris, Institut Français d’Etudes Anatoliennes – Maisonneuve et Larose, 2003." Revue des mondes musulmans et de la Méditerranée, no. 111-112 (March 31, 2006): 301–4. http://dx.doi.org/10.4000/remmm.2892.

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