By Mohamed Nawab Mohamed Osman*

CONTEMPORARY writings on Islam tend to portray global Islamic activism in a negative light. In such writings, the notion of global Islamic activism is often linked to the revival of the Islamic Caliphate, as espoused by groups such as Al-Qaeda. However, the current globalisation of Islam has also created counter-movements advocating the reinterpretation of the Islamic message in the light of contemporary realities. These movements are active in the development of education, alleviating poverty and creating inter-faith dialogues. 

An example is the Gulen movement, which is inspired by the teachings of Mr Fethullah Gulen, a Turkish Muslim reformer. Mr Gulen began his career in 1953 as a religious teacher in a government school. In 1958, he took up a teaching position at a mosque in Edirne and was transferred to the city of Izmir. His ideas spread among the grassroots that were supporting him and subsequently he gained official prominence during the premiership of Turgut Ozal. Having emerged from a traditional background of training in religion, Mr Gulen has sought to link the inheritance of Islam with the modern, globalised world. To him, Islam is composed of the main, unchanging principles found in the Quran and the Sunnah (the Sayings of the Prophet). He also believes that Islam can exist in different forms and that aspects of the religion are open to interpretation as espoused by the practice of Sufism. Based on the notion that Islam is an inherently open and tolerant religion, Mr Gulen advocates acceptance and dialogue with the non-Muslim community. 

To advocate this notion of tolerance, he has met important Christian and Jewish religious leaders - including the Pope, the Chief Rabbi of Israel and the Patriarch of the Greek Orthodox Church - to promote inter-religious dialogue. Another interesting feature of Mr Gulen's ideas is his belief that it is un-Islamic for Muslims to advocate the formation of an Islamic state. He believes that Muslims must support and be active participants of democracy and a free-market economy, so as to align themselves with the mainstream global processes. 

In accordance with his opposition to an Islamic state, he also does not favour the state applying Islamic law. He points out that most Islamic regulations affect Muslims in the private realm and that only a small number concern the state and government, and these provisions need not be enforced. He urges Muslims to focus on the more important aspects of modern life, such as education and inter-faith dialogue, which are seen to be more relevant in the current global context. 

In line with Mr Gulen's vision, his followers have travelled around the globe and created hundreds of modern, highly regarded schools. These schools first emerged in Turkey and in neighbouring Central Asian countries, but are now established in South and South-east Asia, Africa, Europe and Australia. In Western Europe, they built community centres and student hostels to provide support for students studying in the mainstream or public education system. Financing of the schools is secured for the most part by contributions from Turkish businessmen who have chosen to support this movement and view it as their Islamic duty to do so. Despite being inspired by Mr Gulen's ideas, none of these schools bears his name or is registered under his name. Rather, the schools are registered under the names of individual businessmen or foundations. 

The curricula do not have any Islamic content and often follow the national curriculum of the country, but are imbued with a strong emphasis on wholesome human values. Scholarships are easily available for talented pupils who cannot afford the fees. The Jesuit priest Thomas Michel has noted the pluralist nature of the students in the Gulen schools. For instance, Buddhists and Hindus account for a significant portion of the student community in Kyrgyzstan, a Muslim-majority country. At the Sebat International School, a school run by the movement in the Kyrgyz capital Bishkek, students from the United States, South Korea and Turkey study alongside those from Afghanistan and Iran. 

Turkish writer Neval Sevindi also points to the success of the movement in blocking the educational activities of extremist Muslim groups in Tajikistan, as the people there prefer the schools of the Gulen movement. 

In South-east Asia, the group has started schools in virtually every country in the region. Interestingly, the movement started a school in Cambodia in the late 1990s, when the country was just recovering from its historical turmoil. After the tsunami hit various parts of South-east Asia, the movement was at the forefront of relief efforts and even built a school for orphans - the Fetah High School - in Banda Aceh. It was started by businessmen and teachers who had earlier put up a school in Jakarta. 

As in other parts of the world, the schools in the region emphasise the need for inter-faith dialogue and tolerance. The effectiveness of the Gulen movement lies in its ability to provide high standards of education to the local populace. Other than being set up by Turkish entrepreneurs and inspired by Mr Gulen, these schools across the world have very little in common. 

Gulen schools in various parts of the world strive to teach the national curriculum of the country to their students. Dedicated teachers spend extra time after regular hours providing complimentary academic assistance to students. These sessions also provide platforms for character-building. The Gulen movement is an example of a trans-national global Islamic activism that is making a positive impact on the rest of the world. 

Mr Gulen's adherence to a humanistic and peaceful Islam has made an impact on not only Muslims but also non-Muslims. As seen from the example of the group in Tajikistan, activism of this kind can serve as a counter to the ideologies of extremism. Thus, movements such as the Gulen should be supported, and the formation of similar groups encouraged. 

Mohamed Nawab Mohamed Osman is a PHD candidate at the Australian National University and a Research Fellow at the S. Rajaratnam School of International Studies in Singapore. This article first appeared in Straits Times, Singapore on 4th May 2007