From Africa to East Asia, a new Islamic movement is attracting millions of followers and a lot of money. Even though Gulen movements do not call themselves an Islamic movements they Inspired by a little-known Turkish imam his name is Fethullah Gülen.The. Gulen movement is linked to more than 1,000 schools in 130 countries, newspapers, TV and radio stations, universities and even a bank. They describe themselves as civil society movement. It started out as a local service group of students, teachers, parents, and small business owners around the Turkish scholar and preacher Fethullah Gulen in the city of Izmir, Turkey. The movement gives a lot of attention to education and science. These schools have attracted Muslim and non-Muslim. The chief characteristic of Gulen’s followers is that they do not seek to disrupt modern secular states; rather, they encourage Muslims to use the opportunities offered. Gulen sees science and faith as not only harmonious but also complementary. He encourages scientific research and technological advancement for the good of all humanity .In this paper we will write about the founder his ethnic origin, his Islamic education, his teachings and the history of the movement. Also, the demographic characteristics of the movement, and the historical transformations to modern times. Also, the relationship with the other parties and movements. We will be looking into how the movement begin and what made this movement grew so popular. One of the areas we will be focusing on is how education is very important for this movement, we would like to understand why Gulen movement is different than all the other movements in the focusing on educating their members. For us to interest this Islamic movement is by looking into their history of how the movement begin, and their political and social roots. We will be researching which branch of Islam does this movement practice, either Sunni, or Shi’a, we will also explain further. The founders biography will explain many different aspects of the movement and why the believe what they practice, which we will look forward into this because this will help us and the readers the Gulen ideology. Another important aspect that we need to researcher are their gender rules, also what ages groups that the Gulen movement attract. Throughout the years we want to see the different class structure such as high to low class, income wise does the Gulen movement wants to attract and what are the reason behind this strategy. When did they started to think about the different class structure and high income areas. We want to also focus on their rules here in the American society and and how they started schools around the world. We will start are researching from Turkey to all around the world where we can find the gulen movement. We also look into how the movement has change throughout history and transform from the begin to todays party. What effects have the modern times took on movement and their ideology. What are the different struggles has this movement has been through throughout the years. What have they achieved from their start to till now. We want to focus on the modern times. How are their relationship with the different groups throughout the middle east and the world. Is this Islamic movement know for their good deeds or do they have bad intentions. Basically we want to know and let the readers know how this Islamic movements is being seen throughout the world. Do they have a democracy view or more of a oppressive view.

Fethullah Gulen

Fethullah Gulen is one of the most powerful religious leaders in Turkey today, even though he lives in Pennsylvania. Fethullah Gulen Born in Erzurum, in eastern Turkey, in 1941, his followers call him an Islamic scholar, thinker, writer and poet. He was born into a traditional Sufi family; Fethullah Gülen spent his childhood in atmosphere of Sufi traditional religious schools. He had curiosity and a love of knowledge. Gülen call himself a pious Muslim, an educator, a peace advocate, an Islamic scholar, an intellectual, a preacher, and a global leader. In the beginning of his life he trained by several Muslim scholars and spiritual masters in Turkey. Fethullah Gulen also studied the principles and theories of modern social and physical sciences. In 1958 the state gave Gulen a state preacher’s license, and was quickly promoted to a post in Izmir (Turkey’s third largest state). Fethullah Gulen started to manifest his theme and expand his audience base. In his lessons and speeches he emphasized the serious social issues of the times: his particular goal was to urge the younger generation to harmonize intellectual insight with wise spirituality and a caring, humane activism. (Movement 2002)
Fethullah Gulen did not control himself to teaching in the Turkish cities. He traveled around the areas in Anatolia and lectured not only in mosques, but also at town meetings and coffee houses. This enabled him to reach a more characteristic cross-section of the population and to attract the attention of the academic community, especially the student body. The subject matter of his speeches, whether formal or casual, was not limited obviously to religious questions; he also talked about education and science and the economy and social justice. It was the complexity and value of his speeches on such a wide range of topics that most impressed the academic community, and won their attention and respect. (Movement 2002)
Fethullah Gulen retired in 1981 from formal teaching duties, but he already having inspired a whole generation of young Turkish students. His efforts, dating from the 1960s, especially in educational reform, have made him one of the best-known and respected figures in Turkey. From 1988 to 1991 he gave a series of lessons as preacher emeritus in some of the most famous mosques in major population centers, while continuing to deliver his message in the form of popular conferences, not only in Turkey, but also in Western Europe. (Movement 2002)
Fethullah Gulen thinks the road to justice for all people on the establishment of a passable and good universal education. Only then will there be appropriate understanding and acceptance to secure respect for the rights of others. To this end, he has, over the years, encouraged the social elite and community leaders, powerful industrialists as well as small businessmen, to support good education. With donations from them, educational have been able to establish many schools, both in Turkey and outside Turkey. (Movement 2002)
Fethullah Gulen has stated that in the modern world the only way to get others to accept your ideas is by persuasion. He describes those who resort to force as being intellectually bankrupt; people will always demand freedom of choice in the way they run their affairs and in their expression of their spiritual and religious values. Democracy, Fethullah Gulen argues, in spite of its many shortcomings, is now the only viable political system, and people should struggle to modernize and join democratic institutions in order to build a society where individual rights and freedoms are respected and protected, where equal opportunity for all is more than a dream. (C.A.S.I.L.P.S 2010)
Fethullah Gülen lives a life of isolation. He has three illnesses: hypertension, diabetes, and heart disease. Because of this, he has restriction diet and he is under a doctor’s supervision all the time. Since Nine years , he has left his residence, located in Pennsylvania, only to go to the doctor. In an interview with a reporter, he said “in the last five years, (now more than ten years) he had only stepped out onto his balcony a few times. If the weather were nice, he would sometimes go out to the trellis and have a cup of coffee or tea there.”
Fethullah Gülen’s follows the paths of Imam Ghazzali (1058-1111), Jalal al-Din Rumi (1207-1273), and Said Nursi (1887-1960), who used their insertion as an opportunity to be logically and spiritually proactive. He chooses to place his full life and energy on his inner life through increased worship. Also, such as a large number of visitors and his health, force seclusion. His abandonment from worldly affairs, however, is not abandonment from the world. He depresses complete withdrawal (from the world) which he views as dar al-hizmet (the country of service to humanity. He continues to author books and articles, and provides requested guidance and consultation to his visitors, keeping in mind the current spiritual, sociopolitical, and economic conditions.
Professor Yildirim provided the following information about Fethullah Gülen’s dedication:
I have known Fethullah Gülen since he was an imam in Edirne at the beginning of 1959. He is very intellectual and devoted to education. He read Eastern and Western classics. This is Fethullah Gülen’s defining characteristic that set him apart from the contemporary imams and religious leaders. With a greater part of his salary, he would buy books and journals, read them, and then give them to others to read. He is spending a portion of his time daily in Edirne’s library, where he would read old history books. He would eat little, sleep only a few hours, and spent a great part of his day in worship. He said in one of his speeches about the dialogue in the perspective of the Qur’an and the sunna:
“The Qur'an always takes forgiveness and tolerance as basic principles, so much so that "servants of Mercy" are introduced as: And the servants of (God) Most Gracious are those who walk on the Earth in humility, and when the ignorant address them, they say: "Peace." (25:63); Those who witness no falsehood, and, if they pass by futility, pass by it with honorable avoidance (25:72); and And when they hear vain talk, they turn away therefrom and say: "To us our deeds, and to you yours" (28:55).
The general gist of these verses is that when God's special servants encounter meaningless and ugly words or behavior, they say nothing unbecoming but rather pass by in a dignified manner. In short: Everyone acts according to his own disposition (17:84) and thus display their own character. The character of heroes of tolerance is gentleness, consideration, and tolerance. When God sent Moses and Aaron to a man with claims to divinity like the Pharaoh, He commanded them to behave tolerantly and to speak softly (20:44).
The life of the Pride of Humanity (upon him be peace and blessings) was in an orbit of forgiveness and forbearance. He even behaved in such a manner toward Abu Sufyan, who persecuted him throughout his lifetime. But during the Conquest of Mecca, even though Abu Sufyan said he still was not sure about Ilsam, Muhammad said: "Those who take refuge in Abu Sufyan's house are safe, just as those who take refuge in the Ka'ba are safe." In respect to refuge and safety, Abu Sufyan's house was mentioned together with the Ka'ba. In my humble opinion, such tolerance was more valuable than giving tons of gold to Abu Sufyan, a man in his seventies in whom egoism and chieftainship had become ingrained. ”

The turning point in his life was meeting with one of Nursi’s (1877-1960) disciples who guided him to read Risal-i Nur. He was inspired by the deep spiritual life of Nursi and golden rules of helping humanity and then he would apply them as principles of Gulen movement, serving the community. His greatest goal and achievement was to educate the younger generation in both secular and religious sciences, in order to solve their problems of ignorance, and prevent them from spiritual diseases. (Yucel 2002)
Gülen has convinced people at polite dialogue with each other help growth peaceful communities, which are built on values that people share.
Gülen has been actively helping mixed and intercultural dialogue for years, starting long before 9/11. He has been trying to bring about a positive atmosphere in relationships between the majority Muslim population and the other religious minorities such as Orthodox, Armenian Orthodox, Catholic, and Jewish In Turkey. (Movement 2002)
His ideas on religions dialogue have inspired many to establish organizations engaging in dialogue with the same objectives, kind acceptance, peaceful living, and cooperation even Outside Turkey. His efforts for dialogue and tolerance were recognized by a personal audience with the late Pope John Paul II and an invitation from the chief Sephardic Rabbi of Israel, as well as meetings with the leaders of various Christian denominations. (Yucel 2002)
Gülen respect all other religions and taught his followers to respect them too. He argue that the Qur’an urges Muslims to respect the followers of other religions and to accept other Prophets and their Books. So he will insist that an attitude of dialogue is not only required by modernity but also by the very source of Islam. (Yucel 2002) Gulan was very interested in the dialogue between religions. Islam is a fundamentally open and tolerant religion; Mr Gülen believer’s acceptance and dialogue with the non-Muslim community. To supporter this notion of broadmindedness, he has met Pope John Paul II (in 1998) important Christian religious leaders, Greek Eucumenical Patriarch Bartholomeos (in 1996), Sepharadic Chief Rabbi of Israel Eliyahu Bakshi Doron (in 1999) and others religious leader of Turkey in many occations to promote inter-religious dialogue. (Yucel 2002). In one of his speeches about the dialogue between religions he said:
“Some assert that expressions in the Qur'an regarding Christianity and Judaism are very sharp. Great care should be taken when approaching this subject. There is a rule in tafsir (Qur'anic commentary): In order to conclude that a verse refers to a particular people, it must be established both clear and historically that the verse in question refers to them exclusively.
Approaching the matter from this angle, the verses condemning and rebuking the Jews and Christians are either about some Jews and Christians who lived in the time of the Prophet Muhammad or their own Prophets, such as Moses and Jesus, or those who deserved such condemnation because of their wrong beliefs or practices. For example, at the beginning of Surat al-Baqara, after praising the believers for some of their praiseworthy attributes and acts, the Qur'an says: Surely, the unbelievers: it is the same whether you warn them or not, they will not believe. God put a seal on their hearts and ears, and over their sight is a veil. For them is a mighty torment. (2:6) This verse is about, first of all, stubborn unbelievers who lived during the Prophet's lifetime and insisted on unbelief. The Prophet, the Companions, and the unbelievers themselves knew who was meant. In the second degree, it includes all unbelievers, regardless of time or place, who show the same type of resistance against the enlightening rays of the Qur'an. So, the sharp criticism of the Jews and Christians is, first of all, about those whom the relevant verses refer to directly, and others of the same attitude. It is not definite that they pertain to all Jews and Christians from that time until now.
Second, that style is due to the incorrect interpretation of Judaism and Christianity and its implementation in the lives of some self-proclaimed Jews and Christians. More precisely, that style was used in the Qur'an because they used religious thought and belief as a cause and material for hostility. Rather than individual Christian and Jews, the Qur'an goes after wrong behavior, incorrect thought, resistance to the truth, creation of hostility, and non-commendable characteristics. The Bible contains even stronger statements against the same attributes. Even if the expression seem sharp to some, immediately after appropriate warnings and threats come very gentle words to awaken hearts to the truth and to plant hope in them. In addition, the Qur'an's criticism and warning regarding some of these attitudes and behaviors of non-Muslims also were made about Muslims whose faith did not prevent them from engaging in the same behavior. Both the Companions and expounders of the Qur'an agree on this matter’ (Gulen)

Gulen was also a great leader. He led a community successfully and transformed it to a global social movement. Gülen classified as an Islamic scholar and spiritual guide, and also a leader. Gülen led his community effectively in all the fields (at an academic, spiritual, and social level), and also has transformed a great social movement in Turkey to a worldwide. Some scholars describe him as a charming figure. Rather than having charisma he describes himself as a servant for the community. He has been seen as a community leader of thoughtful gratitude of the Islamic sciences and contemporary- modern thought and a loving activist. Effective leaders usually express what they desire to reach through their actions, and then translate their actions into words. Gülen’s says, “for us action precedes thought”, and this is a unique characteristic of Gülen’s leadership style.
Gülen owns two important leadership characteristics. He has a clear vision about what he want to do and, and has deliberate actions. There is a saying “the whole world steps aside for the man who knows where he is going”. This leadership norm is also supplemented by the attraction and style needed to create followers. He is able to encourage other people to go with him. Gülen has a lot of followers, and the Gülen movement counts millions of supporters worldwide. People follow who they personally admire. Leaders gather followers through impression of personality and charm, rather than any form of external power or authority.
Gülen has a different style in his education. He thinks that a good education should be three forms (science, humanities, religious) that complement one another and that need to work together to form the perfect and high human being.
Gülen traveled to many cities and towns across Turkey to give speeches in mosques at gatherings in different places, including theatres and even coffee shops. He concentrated on education in his speeches and tried to motivate the richer to give back to society more and focus their donations into education. He was very famous they even recorded his sermons and speeches on tape, spread by volunteers all around the country. In his thirties, Gülen was already one of the few religious scholars recognized nationwide. (Movement 2002)
Gülen encouraged people to set up student dormitories and shelters to promote better education for the youth. He also encouraged people to establish university introductory courses to support youth, especially of middle and low-income families, to prepare them for higher education. He also encourages rich people to give local scholarship funds for needy students, from which thousands of students would benefit every year. (Movement 2002)
Since the ‘80s, Gülen-inspired capitalists and educators have set up more than a hundred highly successful private schools in Turkey. As of the ‘90s, similar private schools have been started mostly in countries in Central Asia and Africa, and some in Europe and the Americas. In the meantime, participants in the movement have also established universities, hospitals, relief organizations, tutoring centers, business associations, media outlets, publishing houses, etc. (Movement 2002)
Historical Transformations to Modern Times
It has been seven years now since Justice and Development Party (Adalet ve Kalkınma Partisi, AKP) took the lead in turkey. Turkey now is not the secular and democratic country it used to be before the AKP. The AKP changed turkey’s identity. After the AKP rise, Ankara become smaller to US and Europe. Now Tayyip Erdoğan chanced Turkey away from flowing Europe and to Russia and Iran and reoriented Turkish policy in the Middle East away from compassion toward Israel and much more toward cooperation with Hamas, Hezbollah, and Syria. So , how is behind Turkey's transformation? It has been not only the impressive AKP political, but also another Islamist sect led by the mysterious leader( Fethullah Gülen). Some people think this movement often claims itself as a supporter of tolerance and dialogue but it not. It works toward purposes quite the opposite. Today, Gülen and his supporters not only seek to effect government but also to become part of the government or the government itself.
Now, turkey has a lot of mosques and Islamic center. They have about 85,000 active mosques even more than hospitals. There are 90,000 imams, more imams than doctors or teachers! There are also thousands of madrasa – Islamic school- and about four thousand more official state-run Qur'an courses not counting the unofficial ones. The Friday prayer attendance rate in Turkey's mosques surpasses, and Islamic religion classes teaching Sunni Islam are required in public schools despite rulings against the practice by the European Court of Human Rights (ECHR) and the Turkish high court (Danıştay). (krespin 2009)
So, what does Gulen doing right now? With the help of his friend in the AKP he is putting the political agenda and the movement vast media empire, banks, business organization, thousands of schools, universities, student residences, and many associations and foundations. The estimated budget of Gulen movement is $25 billion. It is not clear whether the Fethullahist supports the AKP or he is the ruling force behind AKP. Either way, however, the effect is the same. (krespin 2009)
The history
Born in Erzurum, Turkey, in 1942. His formal education is limited to five years of elementary school but did not hold him down. He received an imam-preacher certificate –from the government- and served as an imam, first in Erdirne and later in Izmir. In 1971, he was arrested for clandestine religious activities by Turkish security service, as running illegal summer camps to teach youths. In 1981, he retired from his post as a local preacher.
Gulen has a very strong effect on the police force in turkey. According to Veren, "There are imam security directors; imams wearing police uniforms. Many police commissioners get their orders from imams." Adil Serdar Saçan, former director of the organized crimes unit within the Istanbul Directorate of Security, confirmed these statements in reports he prepared on the Fethullahist organization within the security apparatus. In a 2006 interview, he said,
Fethullahists began organizing inside the security apparatus in the 1970s. In police academies, students were being taken to ışıkevi by class commissioners. One of those commissioners is now the director of intelligence at the Turkish Directorate of Security. During my time at the [police] academy, those in the directorate who did not have ties to the [Gülen] organization were all pensioned off or fired in 2002 when the AKP came to power. ... I was at the top of my class when I graduated from the police academy, and throughout the twenty-four years of my career, I maintained and was honored for my stellar record. After 2002, the AKP blocked my promotions. They promoted only those officers whose files were tainted with allegations that they were engaged in reactionary Islamist activities. ... Belonging to a certain cemaat has become a prerequisite for advancement in the force. At present, over 80 percent of the officers at supervisory level in the general security organization are members of the [Gülen] (krespin 2009)
In October 2008, the police arrested Saçan because they suspect him of involvement in the so-called plot to overthrow turkey state. Most of Turkish think Ergenekon conspiracy lack of evidence and just for harass critics. Writer and journalist Merdan Yanardağ provided statistics to illuminate the Islamist penetration of the Ankara Directorate of Security. He explained,

“Prior to Ramadan, personnel at the Directorate of Security in Ankara were asked whether they would be fasting during Ramadan, in order to establish the number of meals that would be needed during that period. Of the 4,200 employees, only seventeen indicated that they would not be fasting. Considering that some of the seventeen might have been sick or taking medications, the numbers speak for themselves.
Wiretapping scandals in spring 2008 also highlighted Gülenist penetration of the security service's most important units. After the Turkish Security Directorate obtained a blanket court permit in April 2007 to monitor and record all the communications in Turkey including mobile and land-line telephones, SMS text messaging, e-mail, fax, and Internet communications,Turks have grown uneasy about having telephone conversations fearing intrusion into their privacy. Recent leaks to pro-AKP media of recordings of military personnel meetings, lectures, top secret military documents, strategic antiterrorism plans, private medical files of commanders, and contents of personal conversations between state prosecutors have shocked the nation as has the appearance on the Internet video site YouTube of some of those recordings.
The alleged network of Fethullah followers in the security system has an impact on domestic affairs as they use restricted technology or privileged information to further their political agenda. In February 2008, for example, several websites posted the voice recording of a secret speech delivered by Brig. Gen. Münir Erten announcing the timing of an upcoming Turkish military operation into Iraqi Kurdistan, details of a private discussion with the chief of the General Staff, and private information concerning Gen. Ergin Saygun's health. The following month, several websites including YouTube posted a secretly recorded conversation between prosecutor Salim Demirci and a colleague regarding Erdoğan and Efkan Ala, then governor of Diyarbakir and subsequently a counselor of Erdoğan's office. Erdoğan responded by ordering a criminal investigation against Demirci. In June 2008, the Islamist Vakit published Saygun's entire medical file, disclosing information about his diabetes as well as the treatments and medications he had received in the Gülhane military hospital. Others whose tapped conversations appeared on Islamist websites and in Gülen's newspaper network included Erdoğan Teziç, the former head of Turkey's Higher Education Council, and prominent members of the center-left opposition Republican People's Party (Cumhuriyet Halk Partisi, CHP). Many Turkish journalists believe that Fethullahist-dominated police tap their communications, and according to reports, the head of the wiretapping unit, who was appointed by Erdoğan in August 2005, is a Fethullah follower.Islamist newspapers including Vakit, Yeni Şafak, Zaman, and the pro-AKP Taraf published leaks from private conversations held inside government offices and military headquarters. The Islamist, pro-AKP media has reported alleged confidential evidence relating to the police investigation of the so-called Ergenekon plot that posits a secularist cabal of military officers, journalists, and professors sought to overthrow the AKP government. The net effect of such leaks is to tar the reputations of or intimidate AKP's political opponents and the Turkish military.
Islamization within police ranks also contributes to police brutality against anti-AKP demonstrators. On May 1, 2008, the police used gas bombs, pepper gas, water cannons, and clubs against workers who wanted to celebrate May Day peacefully in Istanbul's Taksim Square, the traditional site of demonstrations in Turkey's largest city; scores were injured.Labor unions and opposition parties condemned the police brutality and accused Erdoğan of using police to silence opposition voices.Police also suppressed labor protests in Tuzla (Istanbul) shipyards. Similarly, police have harassed individual citizens after they criticized Erdoğan's policies. Erdoğan's own security guards abducted a 46-year-old man from Antalya for speaking out in public against his social security policies, taking the man to a deserted location where the guards beat and threatened him. The victim alleged that his attackers said they could easily plant guns or drugs on him and kill him.
While Turkey's military is guarantor of the constitution, Veren alleged that Fethullahists had also entrenched themselves within the military, police, and other professions:
The Fethullahist military officers were once our students, who we financially supported, educated, and assisted. When these grateful children graduated and reached influential positions, they put themselves and their positions at the service of Fethullah Gülen ... [Gülen] directs and instructs, and, through them, maintains power within the state ... When Gülen's students graduate from the police or military academies—as do the new doctors and lawyers—they present their first salaries to Fethullah Gülen as a gesture of their gratitude. Newly graduated officers even bring him the swords that they receive during the graduation ceremony”. (krespin 2009)

According to veren, Gulen claim that the military expels less than two of forty Islamist officers; so the rest is undercover in the military. (krespin 2009)

Movement or Party’s view on democracy, women, capitalism

So what does Gulen want? Secular businessmen such as Aydın Doğan and Mehmet Emin Karamehmet have interests not only in industry but also in media, the banking sector, and even education. Never before, though, has a single individual started a movement that seeks to transform Turkish society so fundamentally. There are army of supporters to Gulen in different positions in turkey wields a vocal partisan media; a massive network of loyal bureaucrats; partisan universities and academia; partisan prosecutors and judges; partisan security and intelligence agencies; partisan capitalists, business associations, and even labor unions, partisan teachers, doctors, and hospitals. So, why the Turkish government feel threaten of the Gulen movement?
In 1999, Turkish television aired footage of Gülen delivering sermons to a crowd of followers in which he revealed his aspirations for an Islamist Turkey ruled by Shari‘a (Islamic law) as well as the methods that should be used to attain that goal. In the sermons, he said:
You must move in the arteries of the system without anyone noticing your existence until you reach all the power centers ... until the conditions are ripe, they [the followers] must continue like this. If they do something prematurely, the world will crush our heads, and Muslims will suffer everywhere, like in the tragedies in Algeria, like in 1982 [in] Syria ... like in the yearly disasters and tragedies in Egypt. The time is not yet right. You must wait for the time when you are complete and conditions are ripe, until we can shoulder the entire world and carry it ... You must wait until such time as you have gotten all the state power, until you have brought to your side all the power of the constitutional institutions in Turkey ... Until that time, any step taken would be too early—like breaking an egg without waiting the full forty days for it to hatch. It would be like killing the chick inside. The work to be done is [in] confronting the world. Now, I have expressed my feelings and thoughts to you all—in confidence ... trusting your loyalty and secrecy. I know that when you leave here—[just] as you discard your empty juice boxes, you must discard the thoughts and the feelings that I expressed here.

He continued,

When everything was closed and all doors were locked, our houses of isik [light] assumed a mission greater than that of older times. In the past, some of the duties of these houses were carried out by madrasas [Islamic schools], some by schools, some by tekkes [Islamist lodges] ... These isik homes had to be the schools, had to be madrasas, [had to be] tekkes all at the same time. The permission did not come from the state, or the state's laws, or the people who govern us. The permission was given by God ... who wanted His name learned and talked about, studied, and discussed in those houses, as it used to be in the mosques.

In another sermon, Gülen said,

Now it is a painful spring that we live in. A nation is being born again. A nation of millions [is] being born—one that will live for long centuries, God willing ... It is being born with its own culture, its own civilization. If giving birth to one person is so painful, the birth of millions cannot be pain-free. Naturally we will suffer pain. It won't be easy for a nation that has accepted atheism, has accepted materialism, a nation accustomed to running away from itself, to come back riding on its horse. It will not be easy, but it is worth all our suffering and the sacrifices
And, in yet another sermon, he declared,
The philosophy of our service is that we open a house somewhere and, with the patience of a spider, we lay our web to wait for people to get caught in the web; and we teach those who do. We don't lay the web to eat or consume them but to show them the way to their resurrection, to blow life into their dead bodies and souls, to give them a life
Many Gülen supporters and members of the Islamist media affiliated with the cemaat suggested the sermons were somehow forged but the denials are unconvincing given the video footage and reports by Gülen movement defectors. (krespin 2009)

In conclusion, Gulen movement is very interesting bourgeoisie movement that unlike other movements starts from the top instead the bottom. Banks, schools, universities, hospitals, organization ….etc and thousand of followers under the leadership of one man Fethullah Gülen. It close to be a profitable foundation than an Islamic movement –and they do not call them self a movement- with huge wealth and many friends in sensitive positions. The Gulen movement has a great power in turkey and out side turkey as well but what will happen next? After the Gulen death what will happen to this huge empire with this huge wealth and many people ambition to be the next Gulen movement leader. (Movement 2002)

Works Cited
C.A.S.I.L.P.S. "Who is Fethullah Gulen and what is the Gulen Movement." A Guide to the Gulen Movement's Activities in the US (C.A.S.I.L.P.S), 2010. krespin, Rachel sharon-. "Fethullah Gulen's Grand Ambition." Middle east Quarterly , 2009: 55-66.
Movement, Gulen. "Fethullah Gulen's Life ." essays perspectives opinions, Fountain , 2002: 3-9.
Yucel, Dr. Salih. "Fethullah Gulen: spiritual leader in global Islamic context." Religion and society , 2002: 14.