An Example to Curb Terror and Violence

Following the explosions on July 27 in Istanbul, police arrested three suspicious individuals between the ages of 16 and 17. The suspects' ages reminded me of my teenage years before the 1980 coup, during which ideological clashes between rightists and leftists resulted in the deaths of 30,000 people in addition to immeasurable social, psychological and physical damage and loss. Up until the 1980s, all families and their children lived amid that turmoil. Political leaders and the milieu offered the youth nothing but clashes, bombings, assassinations and polarization. These memories led me to reflect on how terrorism might be curbed in contemporary societies. During my own soul-searching I came to hear about a preacher, scholar, writer and peaceful civil society leader, Fethullah Gülen, a series of whose lectures, attended by thousands of people and in which he preached against violence, anarchy and terror, were made available on audiocassette in February 1980.

Throughout that period, Gülen strove to draw people out of societal tension and conflict. His message reached the masses through audio and video cassettes, as well as public lectures and private meetings. He appealed to people not to become part of ongoing partisan conflict and ideological fights. He analyzed the prevalent conditions and the ideologies behind societal violence, terror and clashes. He applied his scholarship and his intellectual and personal resources to convince university students that they need not resort to violence, terror and destruction to establish a progressive, prosperous and peaceful society. He maintained that violence, terrorism, ignorance, moral decay and corruption could be overcome through forbearance and compassion, through conversation, interaction, education and cooperation. He reminded them not to expect everything from the system, because of its backwardness in some respects, its stifling bureaucratic, partisan and procedural stagnation and its lack of qualified personnel. He urged people, instead, to use their constitutionally given rights to contribute to and serve society constructively and altruistically. And he convinced them that such service is both the means and the end of being a good person, a good citizen and a good believer.

Gülen has always seen education as being at the center of social, economic and political modernization, progress and welfare. Individuals and society can only be respectful of the supremacy and rule of law, democratic and human rights and diversity and cultures if they receive sound education. Equity, social justice and peace in one's own society and in the world in general can only be achieved by enlightened people with sound morality through altruistic activism. Therefore education is the supreme remedy for the ills afflicting Turkish society and humanity in general.

To Gülen, a higher sense of identity, social justice and sufficient understanding and tolerance to secure respect for the rights of others all depend on the provision of an adequate and appropriate universal education. As so many people are unable to afford such an education, they need to be supported by charitable trusts. For these trusts to function well needs the right human resources — dedicated volunteers who would enter and then stay in the field of service. The volunteers should not be making a gesture (however worthwhile) but a long-term commitment rooted in sincere intention — their motivation should have no part in it of racial or tribal preferences, and their effort should be both patient and persevering, and always lawful.

Gülen spoke to people from all walks of life in Turkey. He visited individuals, groups, cafes, small villages, towns and metropolitan cities. From peddlers to industrialists and exporters, from secondary school students to postgraduates and faculty, from the common people to leading figures and members of the elite, he imparted the same message to all: sound education and institutionalization, and to achieve that, altruistic contribution and services. He appealed to values that are present in all traditions and religions: duty, moral obligation, disinterested contribution, voluntary philanthropy and altruistic services.

Educational institutions established by charitable trusts inspired by Gülen present solutions to areas with ethnic-territorial problems. These institutions accept differences and render them valuable, rich and negotiable. This invites students and others to coexist peacefully in diversity. It calls for tolerance, dialogue between different spheres of society and different nations of the world, peace and love, and firm commitment to openness of mind and heart. Students work to achieve this civilized disposition through the sound education offered them. With the sponsorship of movement supporters, hundreds of such successful institutions have been set up in over 100 different countries.

Gülen holds that "all human beings are one's brothers and sisters. Muslims are one's brothers and sisters in religion, while non-Muslims are one's brothers and sisters in humanity." And also that: "Human beings are the most honorable of creatures. Those who want to increase their honor should serve this honorable creature."

In this and similar ways Gülen encouraged people from all walks of life to a non-political, non-conflict-ridden and non-violent of life and altruistic services to people. If the perpetrators of the acts of terrorism in Istanbul, or anywhere else, had had the chance to listen to and take heed of the teachings of the Gülen movement, they would surely not commit such atrocities.