A journey steeped in faith

His was a life steeped in faith and purpose, a testimony to what it means to be accepted by the Lord and a beacon for those who seek to walk a path of divine servitude.

Born in 1938 in the modest village of Korucuk, Turkey, Hocaefendi’s journey began with an earnest thirst for knowledge. His life was molded by the teachings of Islam and the rich spiritual tradition that imbued his heart. He was not merely a scholar but a seeker, constantly striving to deepen his connection with the Divine. His teachings transcended the ordinary, emphasizing that true worship is more than ritual—it is a life devoted to God, with each act an offering of service.

Hocaefendi’s unwavering commitment was anchored in a profound understanding of Islam as a source of peace and coexistence. He once said, “The true believer finds God not only in the heights of prayer but in the quiet service to humanity.” This encapsulates the essence of his teachings, which inspired millions to embody the principles of love, compassion, and humility. He reminded his followers, “Raise your words, not voice. It is rain that grows flowers, not thunder,” urging a life where gentle acts of kindness and wisdom make a lasting impact.

The vision of Hizmet: Service to humanity

Hocaefendi’s life bore witness to a movement born from sincerity: Hizmet, meaning “service.” The Hizmet movement became a transformative force, one rooted in the belief that serving others is an act of worship. Its mission expanded across continents, establishing schools, humanitarian projects, and interfaith initiatives that served as bridges between cultures. This network of service was driven by the understanding that the fruits of one’s labor are both temporal and eternal.

Hocaefendi’s teachings did not stop at advocating the theological; they blossomed into a movement where actions spoke louder than words. As the Qur’an beautifully encapsulates, “Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind…” (Qur’an 36:12). In this divine promise lies the enduring traces of Hocaefendi’s influence: the schools built, the minds inspired, the bridges of peace extended across borders. Every good deed performed by those he inspired contributes to his eternal legacy, a cycle of goodness that yields its fruit until the end of time.

The Prophet Muhammad (peace be upon him) said, “When a person dies, their deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for them” (Sahih Muslim). Hocaefendi’s vision ensured that his legacy would live on through all three, as generations of students and devotees continue to uplift communities and illuminate the world with acts of kindness and knowledge.

A legacy beyond this world

Hocaefendi was undoubtedly a man whose acceptance by the Divine was evident in the immense good that followed him. As I once shared with his close disciples, a person cannot achieve such enduring impact without being favored by God. His trials—exile, accusations, and challenges—were met with patience and unwavering dignity. Even when accused unjustly of leading a coup in 2016, he stood resilient, embodying the Quranic promise: “Indeed, Allah defends those who have believed” (Qur’an 22:38). The trials that might have broken others only deepened his resolve and strengthened the legacy of Hizmet.

Reflecting on the above-mentioned verse of Surah Yaseen, “Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind” (Qur’an 36:12), one can see that Hocaefendi’s traces of goodness are inscribed in a register that will bear witness until the end of time. The seeds of service he sowed continue to bloom, and his spirit lives on through the countless individuals who carry forward his vision.

Philosophy of tolerance and peace

Hocaefendi’s teachings were a call to a higher understanding, one rooted in the Qur’anic principle of mutual respect and tolerance: “O humankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another” (Qur’an 49:13). He urged Muslims to reclaim Islam’s message of love and understanding. His emphasis on tolerance as a divine mandate not only healed divisions but united diverse communities.

Seyyed Hossein Nasr once reflected, “The future of the world will depend on how various world views and civilizations will be able to live together.” Hocaefendi’s legacy fulfilled this hope. He believed that through service, dialogue, and the embrace of others, peace could flourish, and he devoted his life to nurturing this vision.

Practical advice for those inspired by him

To those who have been moved by his teachings, know this: The greatest tribute you can offer is to continue his work with sincerity and resolve. As Hocaefendi often cited, “Service to others is the rent you pay for your room here on Earth.” Let us embody his spirit by serving our communities and fostering the inclusivity he envisioned. This is not just a movement; it is a mindset, one made real through action.

A supplication for the departed

O Allah, shower Your mercy upon our teacher, Hocaefendi Fethullah Gülen. Grant him the highest station in Jannah, for his service was an unyielding act of worship. May his soul find peace in Your presence, and may his legacy inspire us to strive for Your acceptance through the service of others.

Inna lillahi wa inna ilayhi raji’un—“Indeed, we belong to Allah, and indeed to Him we will return” (Qur’an 2:156).

In order to survive, organizations need to gain the commitment of their members regardless of whether they are non-profit organizations or large business-oriented enterprises. Organizational commitment has important implications for both individual and organizational outcomes and is a central issue for an organization.

Organizational commitment can be defined as the relative strength of an individual’s identification with, and involvement in, a particular organization and it can be characterized by three factors: a strong belief in and acceptance of the organization’s goals and values, a willingness to exert considerable effort on behalf of the organization, and a strong desire to maintain membership in the organization (Mowday et al 1979).

Organizational commitment can be categorized in three dimensions. First is the affective dimension and refers to the person’s emotional attachment to, identification with, and involvement in the organization. The second is the continuance dimension and refers to commitment based on the costs the person associates with leaving the organization. The last is the normative dimension and it refers to the person’s feelings of obligation to remain with the organization (Meyer and Allen 1984, 1990).

Positive organizational commitment is associated with improved organizational efficiency and effectiveness. Organizations need to support their human capital in every possible way in order to earn their psychological or emotional attachment rather than having a group of people who just comply solely for material gains. Many critical behaviors in organizations rely on acts of cooperation, altruism, and spontaneous unrewarded help (Smith et a. 1983). Also, innovative behaviors that go beyond role prescriptions are essential for functioning organizations (Katz 1964).

Considering these factors, what are the factors that today’s leaders need to pay attention to in order to not only retain, but also commit people to their organizations while heading their groups? Is there a magic formula?

Procedural justice, good communication, increased participation, more supportive management and reasonable rewards are some of the means to achieve this goal (Nehmeh, 2009). Perceived job characteristics (such as task autonomy, skill variety, supervisory feedback), organizational dependability, perceived participation opportunities, career satisfaction are also found to be related to organizational commitment (Dunham et al 1994).

We always compare and contrast the fairness of the behaviors of others that is particularly directed at us. We always question whether we are being treated fairly as compared to them. This thought is always present, unconsciously running at the back of our minds while we deal with others in our daily life. We get dissatisfied as soon as we perceive injustice being committed towards ourselves. Similarly, it is important to provide procedural justice in an organization. One example of fairness is the distribution of rewards or promotions. As members of the group weigh the treatment they receive, if they perceive fairness and equality in treatment, their organizational commitment level is likely to increase.

One problem we often encounter in our daily interactions, which is the cause of other problems, is miscommunication. When we misunderstand each others’ attitudes or behaviors, we tend to become easily discontent and lose touch with the reality of the situation. This applies to organizational settings as well. If the communication channels are open and clear, and if there are multiple ways of communication in order to clarify our intentions, we minimize the probability that other group members misunderstand us. This way, we can minimize the risk of alienating our peers. For example, giving timely supervisory feedback could positively contribute in an organizational setting in this respect.

Another way of achieving more organizational commitment is encouraging participation either through consultation or direct engagement. The more individuals take part in projects, the more they will identify themselves with the goals of the larger group. It always feels good to be asked one’s opinion, because it shows that their opinion is valued.

Socialization opportunities also contribute to an individual’s integration into the organizational culture. Leaders that seek ways to organize retreats, trainings, and team building exercises can help build an atmosphere of citizenship in an organization. As individuals integrate to the community and get reminded of the common goals in such settings, they tend to feel more valued, see the bigger picture, and understand how their work contributes to the final outcome. Such events also open more channels of communication between peers.

Further, the more supportive the leaders are, the more likely they are to gain their group’s attachment. It is important to envision coworkers as living and breathing people who have individual needs and responsibilities (such as family, voluntary work, religious, and academic responsibilities) outside the organizational setting rather than machines or tools to achieve project goals. The more support people get in these areas, the more committed they are likely to become to their organization.

For example, many organizations encourage their members to pursue higher degrees and support their professional activities outside the organizational setting. Research suggests that professionally committed individuals also tend to be organizationally committed. Such individuals like scientists who are committed to their specialized areas thrive for opportunities to associate with their peers and stay in touch with the latest advances in their fields. It is also important to match the skill levels of individuals with meaningful tasks. It would be a definite mismatch if an individual with a doctorate degree is given simple repetitive tasks that has very little to do with their expertise.

Other organizations provide silent rooms for individuals to meditate or pray during work hours. Respecting people’s daily habits and providing such conveniences at work can make a difference in employee performance and satisfaction. Flexible hours or work-from-home arrangements are also common among organizations with professionals who have to joggle work and family responsibilities.

Some of us get tired of doing the same tasks over and over again. We tend to get dissatisfied after a while and start looking for new challenges. In such situations, a change of setting or scope of the tasks we perform can make us more productive. Similarly, switching of roles in a group at an organizational setting can help to overcome the dissatisfaction such people could develop over time. Perception of various opportunities that one can pursue is also likely to increase individuals’ tendency to stay in the same organization.

While performing our share of work in a group, we generally want a certain level of autonomy. We may need some direction at the beginning, but no one likes to be micro-managed. Good leaders should be able to find a balance in the degree of their involvement while dealing with their coworkers. Otherwise they may find themselves micro-managing others and being overloaded with extra work. This also can alienate the people who prefer to perform autonomously.

In summation, organizations need committed individuals to reach their goals. When we associate with the values of an organization, we tend to contribute more positively, even in an altruistic manner. Good leaders should see their team as individuals who have their own needs and responsibilities. It is important not only to retain people but also to win over their hearts in order to attain the highest quality of outcomes.

Alptekin Kavi is an electrical engineer and designs computer chips at a high-technology company. He lives in Superior, Colorado.

References

Dunham B., Grube J. A., Castaneda M. B. "Organizational commitment: the utility of an integrative definition." Journal of Applied Psychology. 1994, Vol. 79, No. 3, 370-380

Katz D. "The motivational basis of organizational behavior." Behavioral Science. 1964, 9, 131-133.

Meyer J.P, Allen N. J. "Affective and continuance commitment to the organization: evaluation of measures and analysis of concurrent and time-tagged relations." Journal of Applied Psychology. 1990, 75, No. 3710-733.

Meyer J.P, Allen N. J. "Testing the side-bet theory of organizational commitment. Journal of Applied Psychology. 1984, Vol. 69, No. 3, 372-378.

Mowday R. T, Steers R. M, Porter L. W. "The measurement of organizational commitment." Journal of Vocational Behavior. 1979, 14, 224-247.

Nehmeh R. http://www.swissmc.ch/Media/Ranya_Nehmeh_working_paper_05-2009.pdf "What is organizational commitment, why should managers want it in their workforce and is there any cost effective way to secure it?" SMC Working Paper, Issue 05, 2009.

Smith C. A, Organ D., Near J. "Organizational citizenship behavior: its nature and antecedents." Journal of Applied Psychology. 1983, 68, 653-663.

Reliance means doing all that is necessary to obtain a desired or intended result, and then waiting in expectation for the Eternally-Powerful One to bring about His Will. After this comes surrender (taslim), which many friends of God have described as one’s being before God’s Power and Will like a dead body in the hands of a mortician. Then comes commitment (tafwiz), leaving or committing all things and affairs to God and expecting everything from Him.

Reliance is the start of a journey, surrender is its end, and commitment is its result. Therefore, commitment has a wider meaning and relates to those who have almost completed the journey, rather than to beginners. Commitment comes after surrender, which requires the conviction of one’s helplessness and destitution before God’s Power and Wealth, and the ability to feel in one’s heart the meaning of: There is no power and strength save with God. It also requires the utmost dependence on and the expectation of help from the heavenly treasure of: There is no power and strength save with God. In other words, commitment means that a traveler on the path to God feels warned by the point of reliance and the point of seeking help in his conscience and, in exact awareness of his or her helplessness and destitution, turns to the Unique Source of Power and Will and says: Hold me by the hand, hold me, for I cannot do without You.

If reliance means that one entrusts all worldly and otherworldly affairs to the Lord, commitment means that one is fully aware that it is actually God Who does everything, Who produces every result, and Who creates all things and deeds that many consider to be done by themselves. Reliance means that one relies on God and closes the doors of one’s heart to whatever or whoever is other than Him. It can be regarded as the outer fulfillment all duties of worship and the inner attachment to God, the Lord Who is the sole Sustainer and Administrator of all that exists. This is what Shihab expresses in the following couplets:

Rely on the All-Merciful in all your affairs;
One who relies on Him is never in loss.
Confide in God and be patient with His disposal of you,
For you can obtain only as His favors what you expect from Him.

I think ‘Umar, the second Caliph, may God be pleased with him, drew attention to the same point in a letter he wrote to Abu Musa al-’Ash’ari: If you are able to submit to whatever or however God decrees for you [i.e. by not objecting to whatever befalls you], this is wholly good. If you are unable to do so, then endure it with patience.

From another perspective, reliance signifies reliance on and confidence in God. Surrender is the state of those who have been awakened to spiritual life. Commitment, meaning that travelers are not detained by considerations of means and causes, is a station special to those of high spiritual achievement.

Even if travelers possessing commitment seem to attach a certain importance to means and causes, this is due to the fact that they live in the material world, the sphere of means and causes, in which God has made any accomplishment dependent on certain preliminary conditions. If they give priority to means and causes, thereby disregarding the fact that God disposes of everything as He wishes, then they will become like vermin crawling on earth, despite their previous resemblance to birds flying in the highest parts of the heavens. It is related in books on the lives of saints that those saintly people who try to advance but become caught in the over-consideration of means and causes hear these words:

Give up taking precautions, for involvement in precautions causes perishing;
Commit your affairs to Us, for We are more thoughtful of you than yourself.

Such a commitment is a heroism that can be achieved only by those who persevere in their relations with God while living among people.

Doing what is necessary to obtain a certain result without attributing any creative effect to them may mean different things to different travelers: reliance for everybody, submission for those awakened to realities beyond the visible dimension, and commitment and confidence for those who have attained true peace or tranquility of heart. How fine is the following saying of God’s Messenger, upon him be peace and blessings, which combines exerting effort and reliance and commitment: If you were able to rely on God as true reliance on Him requires, He would provide you as He provides birds that leave their nests hungry in the morning and return full in the evening.

This Prophetic Tradition contains different truths for people of different spiritual ranks. What it means for the typical individual is what Rumi says:

Even if reliance on God is a guide,
Fulfilling preliminaries is a practice of the Prophet.
He told (a Bedouin) loudly (in response to his question):
First fasten your camel and then rely on God.
This meaning is what is pointed out in: On God let the reliant rely (14:12).

Those who lead their lives at the level of pure spirituality understand, in perfect awareness of their helplessness and weakness before God, that they should trust wholly in God’s Power and Strength, and become like a corpse in the hands of a mortician: In God put your trust, if you are true believers (5:23). As for those who fly around the summits of “self-annihilation in God” and “subsistence with God,” they say, like Prophet Abraham, upon him be peace, even while being thrown into fire: God is sufficient for me (39:38) and commit their affairs wholly to Him. It is enough for them that God Almighty knows their condition.

We can also see this greatest degree of commitment in God’s Messenger, upon him be peace and blessings. When the feet of those pursuing him during his emigration to Madina were seen from the cave where he was hiding with his nearest friend Abu Bakr, may God be pleased with him, and their pursuers’ voices echoed from the cave’s walls, he relied wholly upon God and told Abu Bakr: “Grieve not! Assuredly, God is with us” (9:40). This is also alluded to in the verse: Whoever puts his trust in God, He will suffice him (65:3).

Commitment and confidence are the highest degrees of reliance on God. Those who have attained these degrees have entirely submitted their reason, logic, and belief, as well as their outer and inner feelings, to God’s commandments. As a result, they have become “polished mirrors” in which His Names, Attributes, and acts are reflected. Signs of these degrees are understanding that taking precautions is included in God’s preordainment, and thereby finding peace; seeing their willpower as a dim shadow of the Divine Will, and turning to that Divine Will; and being pleased with God’s treatment, whether it be favorable or not, and agreeing with whatever happens to them.

The author of Minhaj describes this degree of commitment as follows:

I committed all my affairs to the Dear One,
Whether He keeps me alive or makes me die.
The following words of Wasif of Andarun are also most appropriate:
Whatever was destined will certainly happen,
So commit your affairs to God;
Neither be grieved nor suffer pains.

One of the most beautiful descriptions of commitment belongs to Ibrahim Haqqi, the initial verses of whose Tafwiznama (Description of Tafwiz) are as follows:

God changes evils into good;
Never think that He does otherwise.
One with knowledge of Him watches
In admiration what He does.
Let us see what our Master does;
He does well whatever He does.
Put your trust in God, the Truth;
And commit to Him your affairs
So that you may find peace.
Be patient and agree (with whatever He does).
Let us see what our Master does;
He does well whatever He does.

Notes

1. E Each person, by his or her very nature, feels two “impulses” or inner drives: the need for a source of help when helpless, and for a point of reliance when confronted with misfortune or the inability to fulfill his or her desires. God has placed these two innate impulses within each person so that He can be found during such personal crises. This fact is mentioned several times in the Qur’an, as in 10:22, which reminds people that when they are confronted with a storm (while at sea) from which there is no escape, they turn to God for help.
2. A Al-Tirmidhi, “Zuhd,” 33; Ibn Maja, “Zuhd,” 14; Ibn Hanbal, Musnad, 1:30.