Fethullah Gülen (1941–2024) was a Turkish religious figure, intellectual, and spiritual leader, best known for his movement, Hizmet (Service). Gülen began his path as an imam and gradually became an influential figure in the educational, religious, and social spheres in Turkey, promoting values of tolerance, interfaith dialogue, and investment in education. He believed that Islam should integrate into the modern world through scientific education, personal morality, and contributions to society. In the 2000s, Gülen became a controversial figure, primarily due to a rift with Turkish President Recep Tayyip Erdoğan. After the 2016 coup attempt, which the Turkish government accused him of organizing, his movement became the target of state repression, and Gülen remained in exile in Pennsylvania until his death. His legacy continues to be a subject of fierce debate—between those who see him as an enlightened educator and those who label him a subversive leader.

Throughout his life, Fethullah Gülen emphasized the importance of interfaith dialogue as a means to create a harmonious society and promote global peace. He argued that Islam is not a religion of confrontation but one of tolerance, compassion, and mutual understanding. Gülen drew inspiration from Sufi traditions and classical Islamic thinkers who emphasized the value of universal love.

In his theology, Gülen argued that people of all religions are creations of God, and therefore, they should cooperate and respect each other. He encouraged Muslims to engage in dialogue with Christians and Jews, highlighting the commonalities between monotheistic beliefs. The Hizmet movement he founded worked to establish schools and centers for dialogue around the world, including meetings between Muslim, Christian, and Jewish religious leaders.

Gülen also met with religious leaders such as Pope John Paul II in 1998 and emphasized that dialogue is not a threat to the religious identity of participants but a means of strengthening mutual understanding. For him, interfaith dialogue is not only a moral obligation but also a social necessity in an age of globalization and cultural conflicts.

Crises in general—and particularly those in the Middle East, such as terrorist attacks and wars—are viewed by Gülen as part of the problems facing humanity: poverty, ignorance, social disparities, and ethnic discrimination. According to Gülen, these social illnesses continue to persist in many Muslim-majority countries. In many cases, the government fails to overcome tribal order, which often leads to unhealthy competition and internal conflicts. Moreover, the negative attitude toward the West fosters violent hatred toward it. Gülen points out that in many Muslim-majority countries supported by the West, the inhabitants blame the West for their oppression and believe that the West helped the rulers of their countries come to power at their expense.

Gülen also raises a moral question regarding this issue: Terrorism does not have a universally accepted definition, and therefore, certain actions may be mistakenly considered acts of terrorism, and vice versa. What actions are considered terrorism? Who is a terrorist? Who is not a terrorist? People have different concepts about these matters. A person defined as a “terrorist” by one individual may be considered a “freedom fighter” by another. If these terms were defined and there was universal agreement, it would be easier to fight terrorism without resorting to mutual criticism. However, the erosion of religious, moral, and spiritual values is the main reason for the rise of terrorism. Thus, the world is undergoing a spiritual collapse. To address this, schools and philosophies based on depression, satanism, and similar ideas have emerged, grounded in materialism, and their members assign no value to life. From here, the path to terrorism is short. According to Gülen, once all the causes of terrorism are understood and it is defined accurately, there will be no need to search for solutions, as diagnosing the problem already constitutes its solution. The true solution is a life of spirituality and true religion.

In true Islam, terrorism does not exist. Killing an innocent person is akin to denying God. Even in war, it is forbidden to harm an innocent. No one can issue a fatwa calling for killing. No one can be a suicide bomber. Even in times of war, when the balance is not maintained, such acts are prohibited.

Today, there is a misunderstanding regarding Islam. While some religious figures and teachers of law use Islam as a weapon, Islam is a religion of justice, and as such, it can only be practiced through means that are themselves just. Thus, a Muslim cannot reach paradise by murder. Furthermore, Islam teaches us that murder is an assault on all of humanity.

Regarding terrorist organizations, Islamic laws are very clear in stating that individuals cannot declare war, nor can groups or organizations; only the state is permitted to declare war when necessary. Declaring war also raises a challenge because there is no “Islamic world” that is unified and capable of issuing such a call. Gülen argues that the term “Muslim world” does not exist at all, as Muslims are scattered and divided around the globe. Just as Muslims today cannot declare war, they also cannot create unity or work together to solve problems. Therefore, Muslims today are unable to effectively contribute to peace in the world.

There are forces eager to exploit the current problematic state of the Muslim world and weaken it further. Moreover, the ongoing issues of poverty, lack of education for the poor, the inability of states to unite their citizens, the shortage of democratic governments that grant rights and freedoms to their citizens, and most importantly—the neglect of the spiritual and ethical lives of certain people—have all contributed to the general deterioration of the Muslim world and its further weakening. All of this proves that police or military action will not be able to stop terrorism because it stems from the spiritual deficiencies of its perpetrators and supporters. To stop the ideology of the terrorists, intellectual arguments are needed, and this is the role of religious teachers. Gülen is unwilling to accept the assumption that the root cause of terrorist activity is religion. On the contrary, he argues that when religion is seen as a source of violence, the real causes become hidden and lie beneath the surface.

Gülen argues that it is inconceivable that the religion sent by God, whether it is called Judaism, Christianity, or Islam, would permit terrorism or even advocate for it. Life, in God’s view, is of paramount importance. Life is the name of the divine mystery, which allows one thing to encompass all others. A thing without life is an orphan, even if it is as great as a mountain. Conversely, a thing that contains life, even if it is small and simple like a bee, can call the entire universe its “garden” and see every flower as its friend. This bee has many connections with different forms of existence, from the sun and the air to human beings. Life is an expression of God and His power. God has granted life such great significance that He expressed it as one of five essential values that must be protected in the religion He sent.

Islam holds that killing one person is equivalent to killing all of humanity because the life of one represents the life of all. Therefore, preserving the life of the individual is like preserving the life of everyone. There are no secondary or primary rights.

According to Islam, both the means and the goal must be lawful. Therefore, it is impossible to use unlawful means to achieve a lawful goal. In this sense, it can be said that terrorism, in no way, can be a tool for fulfilling Islam. Furthermore, Islam has never encouraged war, even though, in the reality that exists, war is a prominent factor in the history of humanity. Islam primarily associates war with a state of defense, and later, within the principle found in the Qur’an that “rebellion is worse than murder,” it sees war as a lawful means but only when it serves to prevent a war and conflict that could lead to a larger war, thus causing anarchy, oppression, and enslavement.

Gülen maintains that the very concept of “Islamic terrorism” is an insult to sincere and honest Muslims around the world. A few uneducated fanatics and deceivers cannot represent the masses of true believers.

Gülen argues that the mere fact that terrorism is committed by a believing Muslim does not make the act “Muslim.” A terrorist could be Christian or Jewish, but that does not mean their actions are inherently Jewish or Christian. In other words, religion should not be attributed to the act. The term “Islam” is etymologically derived from the Arabic word salam, meaning “peace,” “salvation,” and “security,” so drawing a direct connection between Islam and terrorism is a grievous mistake. In Gülen’s view, Islam is a religion of unity among all people, combining sulh (peace) and salih (good deeds). Islam is a religion of peace and security, and “Muslim” means trustworthy, peaceful, and reliable. Gülen emphasizes that one of the gravest sins in Islam is murder, and the sinner is condemned to eternal hell. The one who harms innocent lives in the name of religion will lose their happiness in this world and their salvation in the next.

Islam also prohibits suicide; a person has no right to take their own life or the life of another or to harm their body. The assumption that a person has the right to decide on their death is false and misguided. To address the issue of suicide bombers, Gülen suggests that Islamic principles should be examined by a consensus of the Muslim community, reflecting his confidence in Islamic sources and traditions and the trust he places in them. This statement stands in opposition to fatwas from extremist religious figures who approve of suicide bombings, actions that do not represent the spirit of Islam or its true followers. Gülen argues that both Muslims and non-Muslims are responsible for the instability of the world today. Regarding Muslims, he points out that some people, lacking conscience and discernment, narrow the broad scope of Islam. For this reason, he urges such individuals to first change their perception of Islam as it is seen in their minds. Because their understanding of the sources is flawed, they misuse parts of the Qur’an without considering the context and the prophetic tradition in which they were written. They read the texts literally, out of context, without checking the chronological order of the events. The result is a misinterpretation and misunderstanding of the religion that they believe they are practicing. These people are not only wrong but also mislead others. Gülen, therefore, demands that all Muslims verify who exactly is behind each fatwa.

In conclusion, Gülen strongly asserts that Islam has no connection to terrorism, and the opposite is true. He believes that Islam is a religion of peace and understanding, yet it is perceived worldwide as synonymous with terrorism. According to him, linking a system based on security and trust with terrorism is a historical mistake, proving that the true spirit of Islam remains unknown. He contends that if someone seeks to find the true face of Islam, they will discover that it is a religion that contains no cruelty, harshness, or fanaticism, but rather a religion of forgiveness, compassion, and tolerance. Terrorist activities committed by those who claim to be Muslims are not sanctioned by Islam in any way. The reasons for terrorism are related to the acts of terrorism themselves, the distortion of the interpretation of faith, and other factors, as noted. Since the religion of Islam does not support terrorism, how could a Muslim who genuinely believes in Islam be a terrorist?

As part of his ideology and to address social issues while promoting societal harmony, Gülen encouraged cooperation between different sectors of society, particularly with non-Muslim religious leaders as well as secular Muslims. He sought to achieve this through institutions dedicated primarily to dialogue. Gülen asked his students to establish educational systems outside Turkey, particularly in areas with intense religious and national conflicts, such as Albania, Kosovo, and northern Iraq, to ensure a better future for the children in those regions. Through this initiative, carried out under the banner of dialogue, Gülen aimed to prevent future interreligious conflicts. According to him, interfaith dialogue remains an obligation even today, one that Muslims have neglected in recent times. He emphasized that dialogue is rooted in the heart of Islam, exemplified by the Prophet, who engaged in cooperation with other faiths, making interfaith collaboration an essential duty for Muslims.

Dialogue as Part of the Duty of Islam

According to Gülen, dialogue consists of four basic elements:

1. Overcoming All Other Powers: Love prepares a person for eternal life. Those who maintain a connection with eternity through love seek to transmit what they have received to others. They dedicate their lives to this purpose and bear the burden of fulfilling it. The most direct way to a person’s heart is through love, and this was the path of the Prophet.
2. Altruism: Altruism is the source of love. The person who possesses the greatest portion of love and who has eliminated all personal feelings of hatred is the hero of humanity. These heroes are revered by their surroundings for being alive, and even if they are rejected by a few, they are loved by the majority. In this way, they always achieve their desires. Even when they die, they continue to live in the hearts of people thanks to their heroism.
3. Compassion: The universe is a symphony of compassion. Demonstrating compassion toward every living thing is the definition of our humanity. Compassion elevates people. For example, the Prophet told the story of a prostitute who entered paradise simply because she gave water to a thirsty dog, while another woman entered hell for allowing a cat to die of starvation. Gülen views compassion as a supreme value, as it is mentioned at the beginning of every surah in the Qur’an with the phrase “Bismillah” (“In the name of Allah”) and appears 114 times throughout the text. He believes that God’s way is to require humans to show mercy to those around them.

These principles reflect Gülen’s broader belief in fostering interfaith dialogue, emphasizing core Islamic values of love, altruism, and compassion, which he sees as the path to healing divisions and building a peaceful and harmonious society.

1. Forgiveness: The ability to forgive is a critical virtue. It is the ability to correct, return to a state of purity, and rediscover oneself. Evil and hatred transform the earth into a hellish pit. We must forgive those whose problems have driven them into the depths. Too many people, lacking forgiveness or tolerance, have made the past two centuries some of the most horrendous in history. Therefore, the greatest gift our generation can offer is to teach children how to forgive and be tolerant. We must respect others’ opinions, overlook their shortcomings, and forgive whatever is forgivable.

Creation led to forgiveness through humans. Just as God showed mercy to His creations, He also placed the beauty of forgiveness in their hearts. When the first human sinned, God’s forgiveness elevated him to prophecy; thus, humans must disregard others’ flaws and forgive what can be forgiven. We must learn to extract the good from contradictory ideas. One can expect love and respect, tolerance and forgiveness, liberality and affection primarily from God. However, how can a person expect all of these from God if they do not first offer them?

Gülen’s dialogue meetings demonstrate to humanity that dialogue is the real cure against terrorism, chaos, and intolerance. He maintains that one can communicate with another person, or any being, only through love, which will lead them toward the other. Unlike ideologies based on social Darwinism, which claim that only the strong survive, Gülen, as a Muslim cleric, asserts that love originating from Islam has a powerful ability to accept every person without regard to their worldview. Drawing on love devotees from the world, such as Abu Hanifa, Yassawi, Rumi, Imam Ghazali, and Imam Rabbani, Gülen describes love and tolerance as “roses.” He provides a religious foundation for dialogue: His models are primarily the Qur’an, followed by spiritual figures connected to the Ottoman-Turkish historical context.

Dialogue, according to Gülen, is the true solution to violence. He argues that nothing can be achieved through violence and anger. Needless to say, if one knocks on doors with love, respect, and kindness, the pathways to dialogue will open before them, offering the opportunity to represent and explain their values. While merely speaking is not enough, it is essential to put those values into tangible practice in daily life. Dialogue is an infinite, fixed, and absolute value that cannot be doubted because it is granted by God; thus, no one can deny its centrality.

Gülen’s emphasis on dialogue, particularly as a counter to violence and misunderstanding, underscores his vision of a world where mutual respect, love, and the ability to forgive are paramount. This vision positions dialogue not only as a means of communication but as a transformative process capable of addressing deep societal issues. Through the application of forgiveness, love, and tolerance, Gülen believes the world can overcome its most pressing conflicts.

The meaning of dialogue is a meeting and the establishment of a connection between two or more people who discuss certain matters. In this sense, dialogue can be seen as an activity where human beings are the central axis. Without a doubt, each person is rewarded according to their sincerity and intentions. If people direct their actions with sincerity and good intentions, they can be considered winners, even if others see them as losers. The Prophet Muhammad said, “Actions are judged by intentions,” emphasizing that the believer’s intention is more important than the action itself. If the action is based on good intentions, it will succeed. Therefore, it does not matter what a person does; as long as they are sincere in their actions and seek God’s approval, they will meet the expectations of a Muslim. Thus, it is forbidden to slander relationships based on love, dialogue, and tolerance between different groups. Dialogue is essential for society, as it cannot bear further disruptions beyond what it has already endured up to this day.

Peace is a supreme value in Islam. Wars are only secondary events, related to specific causes and conditions. In this sense, if we cannot maintain a life of peace and security, we will not be able to perform any positive service for society or humanity. Even in a situation where two armies fight each other and blood is shed, if the enemy chooses to cease fighting and seeks to reach an agreement, Muslims are obliged not to respond emotionally, to sign a peace agreement, and to place their trust in God. Speaking of fighting or conflict is completely contrary to the basic spirit of the religion, which calls for reconciliation and peace agreements not only in times of peace but also in times of war. Wars are merely secondary events, related to specific causes and conditions. In this sense, if human beings cannot maintain a life of peace and security, they will not be able to perform any positive service for society or humanity. Gülen believes that dialogue will be the natural result of applying Islamic ethics.

The one who believes in their own superiority will never be able to engage in dialogue. On the contrary, only those who willingly humble themselves can resolve conflicts through dialogue with others. It is important to emphasize that dialogue itself does not merely mean speaking with someone else; it is something beyond conversation. The goal is to listen to one another, to clarify issues together, to work together in peace and harmony, to establish openness toward those whose religious or ethnic backgrounds differ from our own, and to accept them as they are without feeling the need to change them or make them similar to us. In general, Gülen argues that tolerance and dialogue have their roots in the essence of Islam. Tolerance is even a “Turkish characteristic,” and the world has already realized that dialogue is unavoidable.

One of the aspects of dialogue is the strengthening of shared interests between Jews, Christians, and Muslims. When the Qur’an addresses the People of the Book, it calls upon them to unite in the service of God, for a person who is a servant of God cannot be a servant to other humans. The Qur’an emphasizes this common foundation. It also includes a call for believers of all religions to show forgiveness toward those who do not believe in the afterlife and resurrection, stating that they should not be punished by believers, for it is God who will judge them—it is not the duty of the faithful to mete out punishment.

A believer’s approach to dialogue is determined by the level of their faith, meaning that dialogue is both an expression of faith and an integral part of it. If the message of dialogue is conveyed correctly, it can be integrated into political systems in Turkey and around the world. If there is a dispute between believers, it should only take place for the sake of revealing the truth—not for the sake of one side’s ego. Political arguments, for example, that aim solely to defeat the opponent, yield no positive outcomes. According to Qur’anic law, debate is permitted only if it leads to dialogue. Therefore, there is no justification for treating the People of the Book with violence or contemplating their destruction. Such behavior is not only un-Islamic but also contradicts the principles and laws of Islam; one could even argue that it is anti-Islamic.

Gülen insists on the importance of dialogue because he sees it as the embodiment of human nobility and the beauty of mankind. In his view, the 21st century will place religions at the center of global attention more than ever before. Islam and Christianity, which have the largest number of adherents worldwide, alongside Buddhism, Hinduism, and Judaism—each with its unique influence—will need to participate in a profound process of dialogue. If humanity truly aspires to a universal revival at the end of days, then cooperation among all religions is unavoidable—not based on division but on focusing on commonalities. This, he argues, is the true key to salvation.