humble – Fountain Magazine

Fethullah Gülen Hocaefendi and His Will

The Fountain — Fri, 01 Nov 2024 00:00:37 +0000

How would I summarize Hocaefendi’s life in one sentence? A single sentence that could encapsulate his entire life. In the first few days of my endeavor seeking an answer to this question, I found myself weary under the weight and intensity of the thoughts crowding my mind as I tried to form such a sentence. I have spent nearly thirty years immersed in his ideas and thoughts, organizing and analyzing them from religious, social, historical, and contextual perspectives. In recent years, my focus has been on exploring the authentic, legitimate foundations, both material and spiritual, that shaped his ideas and the movement of volunteers he inspired. Throughout my studies, I have constantly searched for a way to distill it all into a single sentence.

The soundness and legitimacy of a cause can be tested on multiple grounds, drawing testimony from religion, humanity, conscience, history and societal common sense. Hizmet is a movement of volunteers which derives legitimacy from all these areas and has won the conscientious approval of millions worldwide. Only a handful religious and social movements in history have received an acceptance and recognition as broad as the one Hizmet has.

As everyone knows, Hocaefendi’s will was opened recently and shared on social media. Personally, I view this historical document as both a testament to his modest life and as a validation of his religious, humanistic, moral, and conscientious legitimacy. As a founding leader, he demonstrated to millions the depth of his ethical consistency in managing the movement’s resources.

Having spent some years in his teaching circle, I’ve been somewhat aware of this will for the past thirty years. He would occasionally reference it in different contexts. Decades ago, we were already aware of his deep regret for small debts incurred fifty years earlier and his relentless efforts to track down and repay those creditors.

We witnessed him rigorously accounting for every aspect of his life. Everyone close to him could attest to his unwavering scrupulousness in religious, moral, and conscientious matters. Yet, even with this awareness, I must admit that reading his will left me unsteady, prompting an unprecedented level of self-reflection. At that moment, it felt as if time stood still. I am at a loss of words to describe the sense of humility and shame I felt in the face of a life spanning more than eighty years lived in simplicity while leading a massive movement whose influence, message, and synergy have reached millions across the globe.

And yet, for years, people have said so many things about him. Some even fabricated outrageous claims: that he controlled billions of dollars, owned vast olive groves stretching from Edremit to Ayvalık (in Turkey), and lived a life of luxury in gilded mansions on private estates—slander so shameful that I blush merely repeating it. Even those who spread this slander knew he had spent his life on a simple mat. In any case, I do not wish to taint your mind with such falsehoods. For me and for millions, his will has now become a historic document that summarizes the life of this towering figure. It stands as the greatest witness to both his spiritual character and to the movement of volunteers he founded—affirming the religious, human, moral, social, and historical legitimacy, as well as the ethical consistency, of the movement. I see it as a historic testament to the integrity of the volunteers who embody this service.

What remains from a spiritual and moral hero is this humble, simple, yet profoundly historic document. He was a religious leader and a guide who carefully kept his closest ones away from the material resources of the movement and settled in the hearts of millions. Yes, of course, there are the schools, myriads of volunteers, lives devoted to humanity, monumental services, and historic bridges of dialogue built among diverse cultures, all bearing witness to this legacy. Yet, the message conveyed by this modest document feels like a universal call to humanity’s conscience and common sense, inviting us to a life of selflessness and prophetic integrity in an increasingly materialistic, worldly, and self-centered world.

When I read his will, the first thought that came to mind was the incident following the Prophet’s passing. His wives sent Uthman ibn Affan to Caliph Abu Bakr to request their share of inheritance from Khaybar and Fadaq. When Aisha heard about this request, she quoted the following words from the Prophet: “We Prophets do not leave wealth as inheritance; what we leave behind is charity.” Upon hearing this, they withdrew their demand. Although there are different narrations, in one version, it is stated that scholars are the inheritors of the Prophets. This inheritance, when taken in its absolute meaning, suggests that true inheritors are not only those who inherit knowledge and wisdom but also those who inherit the pain, suffering, trials, poverty, and deprivation endured by the Prophets. This document stands as a testament to a life marked by hardship and sacrifice.

They once asked Rumi about the “state” of a lover (of God), and he responded, “It is like the sleep of one who rests on a pillow of thorns.” When I first read this in high school, I thought it was merely a poetic metaphor. I was somewhat familiar with the kind of life dervishes like Rumi and Yunus Emre led from Sufi literature. However, until I met Hocaefendi, I always looked to the past, to the ascetic lives of the dervishes of the eighth and ninth centuries, as the embodiment of this statement. I had assumed that such a life could no longer be practiced in modern times. Hocaefendi, I came to realize, was the sole exception.

Without a doubt, any attempt on my part to describe Hocaefendi’s state would be a second- or perhaps third-hand account. However, as a note for history, I can attest to this through my own observations, using Rumi’s metaphor: not only was Hocaefendi’s pillow thorny, but his entire bed and cover seemed laden with thorns. He lived his entire life that way. I believe that his fellow volunteers, close companions throughout different phases of his life, as well as his relatives and others who knew him well, would affirm these words.

In sum, this will stands as the greatest testament to his life of suffering, hardship, and profound concerns for humanity. May his soul rest in peace, may his place be the highest level of Paradise, and may his memory be cherished in our minds. I extend condolences to all who love him throughout the world.

The Will & Testament of M. Fethullah Gülen

In the name of God, the Merciful, the Compassionate.

God is a witness over this.

This is the will of Fethullah Gülen from Erzurum.

Praise be to God, peace and blessings be upon the Beloved of God to the number of atoms of the universe, and upon his Companions to the degree of perfection of that noble Messenger.

From those who know me and happen to be at the place I die, I request the following. As to which items in my home belong to me and which do not have also been identified.

Firstly: Assuming the possibility of inadvertent misuse during my service, donate 300 TL (Turkish Lira) to both the old and the new foundations.

From the money in my wallet, a shroud of the cheapest cloth is to be purchased, and the remaining amount should be given to charity, without any expectation of reward.
When once I was in financial hardship, (such and such person) in Erzurum had given me 3,000 TL (approximately $87) on one occasion and 500 TL (approximately $14.50) on another. Any of my books not already in his library should be given to him to compensate for that amount.
I borrowed 2,000 TL (approx. $57) from (such and such) in 1966. Although he considered it alms and did not seek repayment, I do not have a clear conscience about it. Therefore, books equivalent to the value of that amount should be given to him.
My clothes in the wardrobe and the bedding are to be donated to students. Except for the plain red blanket, everything was provided for my use on the assumption of my service. These items, without exception, should be distributed to the individuals I name below. The tape player, radio, and cassettes should also be given to students (…) and (…) at the foundation. Both wooden bookshelves should likewise be delivered to the friends named below.
As for the books in the drawer of the little cabinet, the names of their owners are written inside. They too are to be delivered to their owners. If any money is found between the pages, it should also be given to the individuals named below.
In 1958, I borrowed 20 TL from a craftsman who was laying the lead for the dome of the Kurşunlu Mosque in Erzurum. Efforts to find him were unsuccessful, but he should be located, and the debt paid according the value of that day. I also borrowed 75 TL from a student whose name I have forgotten. While I believe I may have repaid this debt, I remain uneasy about it.

Any carpets, rugs, and other spreads, as well as the fridge and washing machine, should all, without exception, be delivered to the following individuals: (…), (…), (…), (…), (…) A copy of this will can be found in the pocket of one of the jackets in my room.

M. Fethullah

Note: The names directly mentioned in the original text are kept private. It has been reported by his family and students that Fethullah Gülen already paid all the debt listed in the will at different times since then.

Humility (Tawadu)

Louima Cunningham — Wed, 01 Sep 2010 00:00:00 +0000

Tawadu (modesty and humility) is the opposite of arrogance, pride, and haughtiness. It can also be interpreted as one’s awareness of one’s real position before God, and as letting that realization guide one’s conduct toward God and with people. If one sees oneself as an ordinary, individual part of creation, a threshold of a door, a mat spread on a floor or a pavement stone, a pebble in a stream or chaff in a field, and if one can sincerely confess, as did Muhammad Lutfi Effendi: Everybody else is good but I am bad; everybody else is wheat but I am chaff, the inhabitants of the heavens will kiss him or her on the head.

In a narration attributed to the truthful, confirmed one, upon him be peace and blessings, it is said: Whoever is humble, God exalts him; whoever is haughty, God humiliates him. Thus, one’s true greatness is inversely proportional to behaving as if one were great, just as one’s true smallness is inversely proportional to behaving as if one were small.

Humility has been defined in many ways: seeing oneself as devoid of all virtues essentially originating in oneself, treating others humbly and respectfully, seeing oneself as the worst of humanity (unless being honored by a special Divine treatment), and being alert to any stirring of the ego and immediately suppressing it. Each definition expresses a dimension of humility. However, the last definition relates to those made sincere by God Himself and who are near to Him.

A Companion saw Caliph ‘Umar, may God be pleased with him, carrying water in a pitcher on his shoulder. He asked him: What are you doing, O Caliph of God’s Messenger? ‘Umar, one of the foremost in nearness to God, answered: Some envoys have come from other countries. I felt some conceit in my heart and wanted to suppress it. ‘Umar used to carry flour on his back. Once he accused himself while giving a sermon from the pulpit, and kept silent when people questioned and criticized his action.

Abu Hurayra carried wood while he was the deputy governor of Madina. When he was the chief judge in Madina, Zayd ibn Thabit kissed Ibn ‘Abbas’ hand, and Ibn ‘Abbas, known as the Interpreter of the Quran and the Scholar of the Umma, helped Zayd get on his horse. Hasan, the grandson of the Prophet, upon him be peace and blessings, sat with some children who were eating bread crumbs and ate with them. Once Abu Dharr offended Bilal al-Habashi and, to obtain his forgiveness, put his head on the ground and declared: If the blessed feet of Bilal do not tread on this sinful head, it will not rise from the ground. All of these events and many similar ones are instances of humility.

Both God Almighty and His Messenger emphasized humility so much that one who knows of it does not doubt that servanthood consists of humility. The Quranic verse: The servants of the All-Merciful are those who walk on the earth in modesty, and if the impudent offend them, they continue their way saying: “Peace” (25:63) praises humility, and the Divine statements extremely humble toward believers (5:54) and merciful among themselves; you find them bowing down and falling prostrate (48:29) are expressions of praise for the ingrained humility reflected in their conduct.

Concerning humility, the glory of humanity, upon him be peace and blessings, declared: God has told me that you must be humble, and that no one must boast to another ; Shall I inform you of one whom Hellfire will not touch? Hellfire will not touch one who is near to God and amiable with people, and mild and easy to get along with ; God exalts one who is humble. That one sees himself as small while he is truly great in the sight of people ; and O God, make me see myself as small.

The glory of humanity, upon him be peace and blessings, lived as the most humble of people. He stopped at the places where children were gathered, greeted them, and played with them. If someone held him by the hand and wanted to lead him somewhere, he never objected. He helped his wives with the housework. When people were working, he worked with them. He mended his shoes and clothes, milked sheep, and fed animals. He sat at the table with his servant. He always welcomed the poor warmly, looked after widows and orphans, visited the ill, followed funeral processions, and answered the call of slaves in his community.

The beloved servants of God, from God’s Messenger, upon him be peace and blessings, to Caliph ‘Umar and the Umayyad Caliph ‘Umar ibn ‘Abd al-‘Aziz and from him to numerous saints, purified and perfected scholars, and those honored with nearness to God, have held that the signs of greatness in the great are humility and modesty, while the signs of smallness in the small are arrogance and vanity. Based on this understanding, they sought to show men and women how to become perfect.

True humility means that people must know the full extent of their worth before God’s infinite Grandeur, and then make this fully realized potential an ingrained, essential part of their nature. Those who have done this are humble and balanced in their relations with others. Those who have realized their nothingness before God Almighty are balanced in both their religious lives and their relations with people. They obey the commandments of religion, for they have no objection to the revealed truths of religion, nor do they criticize its method of addressing or relating to human reason. They are convinced that what is contained in the Quran and the authentic Traditions of the Prophet, upon him be peace and blessings, is true.

If there is an apparent contradiction between these two sources and human reason or established rational or scientific facts, such people seek to learn the truth of the matter. Therefore, it is nonsense for those without humility and modesty to assert, when confronted with an apparent contradiction between reason or rational premises and the revealed and narrated principles of religion, that reason or what is rational must be preferred. Their further assertion that judgments based on reasoning and analogy must be given priority over revealed principles is also mistaken. The wonders worked and spiritual pleasures felt by following ways not followed by the Prophet, upon him be peace and blessings, is God’s way of leading people to perdition, for “success” in such endeavors leads to sin.

Those who have achieved humility are completely convinced of the truth of whatever the Prophet said or did. They never doubt it, and seek to practice it in their lives. If something else, such as a wise saying or a great accomplishment, appears to them as more beautiful or acceptable, they accuse themselves of being unable to discern the incomparable superiority of the revealed truths and expressions, saying:

There are many people who find fault with the words having no defects.
However, the fault lies in their defective understanding.

They are certain that one cannot prosper in the Hereafter by following ways opposed to the Quran and the Sunna. They find the greatest source of power in servanthood to God. In reality, one who worships God never adores anyone else, and one who serves others cannot be a true servant of God. How apt are the following words of Bediuzzaman:

Do not see anything or anybody else other than God as so much greater than you as to deserve adoration or servanthood. Do not boast of yourself in a way to see yourself as greater than others. As creatures are equal in being distant from being worshipped, so also are they equal in that they are all created.

Those who are truly humble do not attribute the fruits of their work and efforts to themselves, nor do they regard their successes or efforts in the way of God as making them superior to others. They do not care how other people regard them, and do not demand a return for their services in the way of God. They regard their being loved by others as a test of their sincerity, and do not exploit God’s favors to them by boasting to others about them.

In short, just as humility is the portal to good conduct or being characterized with the qualities of God (such as generosity, merciful, helpful, forgiving, and so on), it is also the first and foremost means of being near to both the created and the Creator. Roses grow on the earth, and humanity was created on the earth and not in the heavens. A believer is nearest to God when prostrating before Him. While recounting the Prophet’s Ascension (to the heavens), the Quran refers to him as God’s servant, as a sign of his humility and utmost modesty.