Gulen`s Ideals-Positive Counter-Narrative to Root out Violent Extremism in Hizmet

Centre for Hizmet Studies from London recently published a report on “A Hizmet Approach to Rooting out Violent Extremism”, which gives a better understanding of Hizmet`s positive counter-narrative to violent extremism. According to the writers, Hizmet, at least for itself, does not advocate defeating its ideology or practice by meeting it head on. Rather, the core Islamic teachings that underpin its values and activism negate violent extremist ideology, mindset and practice as a natural by-product and default outcome of its positive work.

In this study, Hizmet’s core teachings were summarized as follows to undermine and negate violent extremist ideology, which serve as an authentic positive counter-narrative:

1. The primary premise that the universe in all its diversity was created out of love and compassion. It is the first teaching upon which all else must be established including the basis of all our interactions with one another and our pursuit for peace and justice.

2. The teaching of belief in diversity that the Qur’an explicitly conceives of belief in the plural, referring to verses such as: ‘Had your Lord willed, all the people on earth would have believed. So can you [O Prophet] compel people to believe?’ (Yunus, 10:99). The Qur’an connects human diversity to the divine intention that human beings should get to know one another (al-Hujurat, 49:13). In this context, Centre for Hizmet Studies published “Gülen on Dialogue” in 2014, where Sleap and Sener says that for Gülen, diversity of race, religion, nation and life-way was intended by God and should be accepted and valued as a route to understanding. According to Gülen, the response to diversity through positive engagement and dialogue is one of the major goals that the divine will has set for humankind.

3. The teaching that emphasize agency and free will, which makes us human and humans that give meaning to creation according to Gulen. Therefore, the denial of free will negates human nature undermining the purpose of creation. God granted free will; its denial is a crime against humans, God and creation, with which it is connected.

4. The teaching of middle path that every human faculty, emotion and potential must be used in the appropriate measure, manner and context for which it was created; that is to find the middle way in every instance (sirat al-mustaqim). For example, desire is a human emotion that is harmful when manifested as envy towards another’s possessions (i.e. hasad) but useful when channelled towards desire to emulate the good qualities in others (i.e. ghibta).

5. The teaching of engagement that strongly encourages positive engagement despite any actions or attributes in the ‘other’ with which one might take issue. Unwillingness to engage can be overcome by a sophisticated view that differentiates between the composite parts of a person, community or civilization (i.e. actions, attributes or characteristics) and the whole.

Hizmet teaches that one can engage with a person, community or civilization, while reserving judgment over some of its practices or attributes. This also overlaps with the teaching that one can judge an action or attribute at most but should, so far as possible, avoid judging a person engaged in the act. Therefore, one’s dislike of another’s action or attribute should not translate into a dislike of the ‘other’ overall. According to a Muslim Kurdish scholar of early 20^th Century, Said Nursi, who is also an inspirational figure with his writings on belief, doing so is equivalent to sinking an entire ship on account of the ‘guilty’ alongside the numerous innocent on board. This sophisticated appraisal of the other, be it in relation to an individual or a group of people, empowers positive engagement over rejectionist isolation.

6. The teaching of Self-reflexivity (or doubt) versus absolutism that while people can believe that their religion represents ‘the Truth’, their access to it is defined by their own limitations; hence, the need in Islam for ijma’ (consensus) in religious issues to ascertain the more weightier (not absolute) interpretation and the need for shura (consultation) in worldly affairs to arrive at better decision making.

In that tone, Gulen says ‘he who is certain of himself, is almost certainly at loss,’ drawing attention to the constant need to doubt one’s subjective grasp of religion and sincerity in belief, not belief itself. In recognition of this fact, to counter absolutist tendencies and follow an Islamic practice, Hizmet places great emphasis on consultative, collaborative decision-making at all times. It is also why Hizmet encourages an open, engaging and inquisitive mind, which inhibits dogmatic and entrenched positions from emerging. Furthermore, Hizmet’s emphasis on meaning over form counters an absolutist mindset that seeks comfort in the simplicity of fixating on outward signs, symbols and labels over essence and meaning. Encouraging the opening of non-denominational schools in 1970’s Turkey instead of more mosques is one example of this emphasis on meaning over form.

7. The teaching that as humans we are responsible to ‘act’ and that that act must be ‘positive’ (müsbet hareket). ‘Positive or constructive action’, is proactive, not formulated in reaction to someone else’s action or position. Positive action helps people to maintain a positive mindset, whereas a reactive approach may incline them to perpetuate ongoing disputes and polemics. Accoring to Sleap and Sener (2014) it involves a level headedness, and a calm, collected, consistent approach. Its more comprehensive meaning is that everything that befalls us is ultimately our responsibility, not that of others, and that we can only redress by treating the ‘actual’ not necessarily the ‘apparent’ causes, an approach which requires constant positive and proactive action. This teaching overcomes the ‘victimhood mindset’ of the extremist, which incessantly blames others for its own perceived troubles.

8. The teaching that positive action requires positive thinking about others (husn-u zan) as opposed to seeing people in a negative light (su-izan). Sleap and Sener (2014) argues that Gulen points out that when we see others in this light, assuming the worst of them, we nurture a suspicious attitude towards them and a sense of superiority in ourselves. The comprehensive meaning of husn-u zan refers to thinking constructively about others, always preferring the most positive interpretation of another’s action, not taking other people’s actions lightly, and avoiding focusing on other people’s mistakes.

9. Various terms and phrases are instrumentalised to present a dichotomous worldview of ‘us’ versus ‘them’. One of them is dar al-harb (abode of war) and dar al-Islam (abode of Islam). These terms are political concepts coined by Muslim scholars in the medieval era. Gülen opposes such a mindset and worldview. Rather, he encourages assessment to be made on principles, merit, effort, attributes and characteristics not on religious or national identities. Accordingly, he proposes dar al-hizmah (abode of service) as a single concept to replace the other two by seeing the entire world as a place to serve and help others.

In this study, the channels have been underlined through which Hizmet popularizes its teachings and how that further undermines violent extremist ideology and tackles some of its root causes. Unfortunately certain mindsets and conditions have been exploited by violent extremists, which brought about the internalization of their ideology.

One needs to bear in mind that, according to the authors, these teachings are rooted in Islam; they are associated with Hizmet because of Hizmet’s interpretation and emphasis on them. It is self-evident that a person who internalizes the above teachings cannot be lured by the violent extremist ideology or mindset. The question of course is whether or not, or how far, these Hizmet teachings are being conveyed to wider society.