Islamic Political Identity in Turkey

304 notes to pages 180–188Nur movement is apparent. However, this detachment should also be seen as aresponse to the secularist accusation that Gülen was the Nurcu leader who had theintention of Islamicizing public life. Rather than seeking to change the misunderstandingof Nursi, the Gülen movement shied away from its intellectual connectionswith Nursi and present itself as an “education movement.” See Gülen’s interview inAksiyon, June 6, 1998, and his written legal defense at the Ankara State SecurityCourt, Wle no. 2000/124 E (November 6, 2001).2. For Hegel’s view on religion, see G. W. F. Hegel, Three Essays, trans. P. Fussand J. Dobbins (Notre Dame, IN: Notre Dame University Press, 1984), p. 79; there ismore on Hegel’s division of objective and subjective religion in H. S. Harris, Developmenttoward the Sunlight 1770–1801 (Oxford: Oxford University Press, 1973); and ElieKedourie, Hegel and Marx: Introductory Lectures (Oxford: Blackwell, 1995), 77–90.3. Latif Erdo;an, Küçük Dünyam, 38th ed. (Istanbul: Ad, 1995), 27–37, 40; EyüpCan, Fethullah Gülen Hocaefendi ile Ufuk Turu, 13th ed. (Istanbul: AD, 1996), 93; andAhmet Ersöz, Alvarlì Efe Hazretleri (8zmir: Nil, 1993).4. Erdo;an, Küçük Dünyam, 25.5. This Anatolian SuW Islam embraced a telos that entails (trans)formation ofthe self by shielding the autonomy of the inner self and the realization of justice.6. I have examined the implications of this regional culture in the rearticulationof the teachings of Said Nursi in my “Türkiye’de 8slam Ço;ulcu,” Milliyet, September18, 1996.7. Mehmet Kìrkìncì, Bediüzzaman’ì Nasìl Tanìdìm? (Istanbul: Zafer, 1994), 21–22 and 35–37.8. Gülen‘s memoirs are in Zaman, November 25, 1996.9. For more on the role of Sìzìntì by Latif Erdo:an, a close associate ofFethullah Gülen, see “Sìzìntì Dergisi Üzerine,” Zaman, November 26–December 3,1994.10. “Fetullahçìlar Sessiz ve Derinden,” Nokta, December 28, 1986, 23.11. During the 1980 coup, the military issued an arrest warrant for Gülen forallegedly violating article 163. Gülen remained a fugitive and kept a low proWle, andthis warrant was removed by Özal in 1983.12. Can, Ufuk Turu, 16.13. Can, Ufuk Turu, 16–17.14. For an analysis of Fethullah Gülen’s Ufuk Turu see Nilüfer Göle,“Muhafazakarlì;ìnìn Manalandìrdì;ì Modernlik,” in Can, Ufuk Turu, 207.15. His interview in Sabah, January 29, 1995; Can, Ufuk Turu, 111.16. My interviews with Gülen, Istanbul, April 25, 1997, and Philadelphia, April12, 2000.17. Max Weber, “The Protestant Sect and the Spirit of Capitalism,” in FromMax Weber: Essays in Sociology, ed. H. H. Gerth and C. Wright Mills (New York:Oxford University Press, 1958), 302–22.18. Many of Gülen’s followers believe that he is guided by God through dreamsand other events. Radical Islamist groups, who defend a more scripturalist andrationalist approach to the Qur’an, sharply attacked him. See the exchange betweenGülen’s lawyer and other Islamists in Sükuti Memio:lu, “Mistik hezeyanlar ve yenibir kutbu azam,” Tevhid, May 1992, 60–65, and “Tekzip hakkìnda bir kaç söz,”Tevhid, June 1992, 74–75.19. Alastair MacIntyre, “A Mistake about Causality in Social Sciences,” inPhilosophy, Politics, and Society, ed. P. Laslett and W. Runciman (Oxford: OxfordUniversity Press, 1967), 52.