” What the Movement helps promote is an understanding of how deeply rooted within proper Islam love is. Indeed, because it’s rooted in a love for God and therefore love of humanity and love of the planet, and all of the actions and activities of Hizmet help galvanize that kind of an understanding.”

“…. there is consistently, in everyone I’ve met involved with these schools and the Movement at large, a kind of, I want to say radical humility. A certain fundamental calm, a certain sweetness of personality is something that I have consistently encountered in my encounters with the teachers and the administrators involved with the Hizmet-inspired schools, and a kind of dedication that means that they will go not just a hundred percent, but a hundred and fifty percent in favor of what their students need, in order for those students to become more well-rounded human beings.”

“… given the importance of this emptying oneself of self to be filled with God, given the way in which, ideally, God and the mystic, the lover and the Beloved, are interchangeable, and the love between them is all part of one phenomenon. There’s an inherent logic in my finding in the people whom I encounter who are involved with Hizmet, who are inspired by Gülen, who is inspired by Sufism, that they will be, not ego-less, but ego-shunting, and ego-shunning. They don’t need and they don’t want credit for what they’re doing. They’re doing what they’re doing for God. They’re doing what they’re doing for the world.”

” If the Islamists fear Hocaefendi’s over-engagement of non-Muslims, the secularists fear that he’s the Ayatollah Khomeini. That he is an Islamist who ultimately is unleashing a movement that will dispossess Jews and Christians and secularists and atheists and Hindus and everybody else of their rights to be as they are. But as I see, through his writings and through all of the people I’ve met who are involved with and inspired by him, that’s not where it is at all. It is that if they happen to be Muslim, that doesn’t mean that as Muslims, they don’t fully acknowledge, embrace, not just tolerate, but embrace the legitimacy of the various non-Muslim forms of faith they encounter, and whose practitioners they encounter, because they recognize that ultimately we’re all part of a phenomenon that has one source, and that if we are to assist that source in turning our world into a better one, then all of those different aspects of that one phenomenon have to interface in a positive kind of way.”

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