Sometimes we find God sends among us some of His servants as a blessing. The mere presence of such servants suffices to instill peace and trust, opening a door of hope in our souls. They are guardians of heart who teach goodness by being the way they are. Thomas Michel was one of those guardians. He was a man of wisdom which he derived from the depths of the Christian tradition and a man of elegance that embodied the conscience of all humanity.

I extend my condolences and prayers of patience to his family, friends, those who had the opportunity to meet him, and especially to the volunteers of the Hizmet Movement who feel his loss deeply.

Condolences to us all.

Meeting Fr. Michel for the first time brought an immediate sense of comfort. He taught not by speaking, but by listening. He approached not by authority, but by understanding. This is how he earned a special place in the hearts of all who crossed paths with him.

“What humanity needs most today is a climate of love,” our teacher Fethullah Gülen said many, many times. Thomas Michel was nourished in such a climate, and he carried it with him across the world as one of its architects. Those who sat with him would recognize his state of acquiescence when he listened; his careful choice of words not to hurt anyone’s heart; his deep respect for those from different faith traditions – all of these were manifestations of his sincere connection to God.

In his latest message from Chiang Rai, Thailand, he taught us another lesson with the humblest of words: “Like Muslims, we Christians are not afraid of death because we know we are returning to the God who loves us.”

What a submission – simple yet truthful and touching. It was not words of farewell, but an expression of the inner peace that comes with walking toward God; a peace that gave voice not to the carnal soul, but to his loving heart.

In a spirit of fidelity, Fr. Michel wrote the following in the same message: “I appreciate and am grateful for the many wonderful people that God has allowed me to know in Hizmet.” This was also a crystal-clear testimony to the dialogue he pursued with us, the Hizmet community. He loved us, understood us, and welcomed us with a big embrace. We loved him back. We saw in him the purity of a servant of God seeking his Lord and the Lord’s good pleasure.

Our dear friend Thomas Michel left behind an indelible mark in the heart of the Hizmet community. That mark is not only from his academic research, books, and conferences, but the result of a smile, a compliment, or comforting a heart that were to last a lifetime. He did not only voice his support to interfaith dialogue but made it his natural state of being. His talks were not only informative but urged his audience to think over what it meant to be human.

We learned from his example that differences can lead not to conflict but richness, that diversions can transform not to polarizations but to bridges of love. Thomas Michel reminded us that the Truth spoke to every person with a different language, that what really mattered was to listen to that language with respect. Once, he said the following:

“Faith is when a person can feel the love he or she has for God in the hearts of others.” This love was the yeast that made him who he was.

While there is now a void left in his absence, there is also a legacy that must be upheld: to carry on the subtle and challenging journey of dialogue without interruption, and to continue that journey with love, respect, and a humble heart.

May God help us to carry forward what we have learned from him: kindness, calmness, and humane warmth.

Today, we are seeing off a real friend, a representative of the community of love, a true architect of dialogue. But we also know that every good seed that falls to the earth grows. The seeds Fr. Michel sowed will continue to grow.

May his spirit be blessed.

One post in a social media account opened by his fans shows Fr. Thomas Michel lying on the ground with several stray dogs sitting around him. They are at peace being near him, just as kids in another photo who joyfully give hugs to this man of God. I saw him for the first time more than two decades ago in a symposium in Istanbul dedicated to research on the life and teachings of Bediuzzaman Said Nursi (d. 1960), one of the leading Islamic scholars of the twentieth century. Now not surprising at all, he was giving hugs to all that came by, including myself with other youth reading Nursi.

We lost Fr. Michel recently (November 24, 2025). He was 84. A big loss for interfaith dialogue practitioners, Fr. Michel has left behind a legacy of true love on behalf of God, dedication to community work, and promoting dialogue among members of different faith traditions. He never abstained from praising good behavior and charitable work regardless of faith differences. He was so committed to education and dialogue that, despite his age and illness, he continued to work for a school in Thailand, where he passed away. One picture shows him happy as he stood in front of a girls’ dorm still under construction.

Even while suffering from health problems, he continued to deliver academic papers and lectures to the last minute – if the doctors had not disallowed him from travel, he would have flown from Thailand to the United States in September for a conference by Respect Graduate School to honor Fethullah Gülen’s life and service. I remember he had to stay in the US during the lockdown due to Covid. After it was over, he wrote to me he was buying a one-way ticket to Thailand to teach at a school, which he did until his last breath.

Another picture shows a dog on guard where the remains of Fr. Michel is kept. As one enters the premise, one can see an epitaph by Fr. Michel himself, which summarizes his life work: “Helping people understand each other is worth spending a lifetime on.” There are thousands of friends he had over the years from around the world who would firmly testify that Uncle Tom lived such a life.

In this issue, Abdullah Aymaz’s eulogy for Uncle Tom is worth reading.

How We Can Mark the 60^th Anniversary of the Church’s Commitment to Interreligious Dialogue

This fall, Catholics are marking an important anniversary in the history of the Church: the 60^th anniversary of the end of the Second Vatican Council, or Vatican II. Taking place in Rome from 1962-65, the gathering brought together the world’s bishops to chart a new way forward, to open up the church to the modern world.

One of the many fruits of the council was a short declaration called Nostra aetate, which in Latin means “in our time.” In it, the Church reflected on the religious diversity of the world in light of Christian faith, seeking to define its relationship to other religions in a way that had not been done before. Though Nostra aetate is the shortest of the Vatican II documents—it is only a brief five paragraphs—it was nothing short of groundbreaking, spurring interreligious dialogue and collaboration worldwide. As a Catholic theologian who studies Islam, I have been profoundly impacted by this document; the trajectory of my own vocation would not be possible without the way it paved.

Still, the document remains largely unknown and underappreciated by many Catholics. Sixty years after Nostra aetate’s promulgation, the time is ripe to draw new attention to it, to recount some of its history, and to draw out lessons that Catholics (and indeed all people) can carry forward into the second quarter of the twenty-first century.

Speaking positively of other believers

As Nostra aetate declares at the outset, the bishops of Vatican II sought to reflect on what Catholics and those of other faiths have in common and what brings them together. This focus on similarities was a marked shift from the largely negative and oppositional approach to other religions found in past magisterial teaching. Rather than lamenting the religious diversity present in the modern world, Nostra aetate speaks of humanity as “one community” sharing a “common destiny,” and it states that the Church’s duty is to “foster unity and charity” between people.

The declaration acknowledges that throughout history, humans have sensed that we are grounded and upheld by something bigger than ourselves, and have sought out answers to perennial questions about the meaning of life, who we are, what it means to die, and how to live a good life. Nostra aetate speaks positively of the way that religious traditions have endeavored to answer these questions. The document then draws attention to specific aspects of other religions, highlighting Hinduism and Buddhism in section 2.

Judaism is dealt with at the greatest length, in section 4. The Church’s relationship with the Jewish people was the initial impetus for Nostra aetate.

Without a conversation between then-Pope John XXIII and the French Jewish historian Jules Isaac in 1960, the declaration may never have materialized. Just twenty years after the Holocaust in Europe, the Church was recognizing (and seeking to atone) for its historic antisemitism, especially the way that theological interpretations were deployed to justify the mistreatment of Jews. In Nostra aetate, the Church rejects its former teaching of contempt for Jews and the false notion that Jews should be held responsible for the death of Christ. It also draws attention to the roots of the Christian church in Judaism and indicates that God’s covenant with the Jewish people was not revoked. Forcefully condemning antisemitism, Nostra aetate encourages deeper learning, collaboration, and friendship between Christians and Jews.

During the declaration’s drafting process, the council fathers also felt it was crucial to mention Islam and forge a new way forward in the Church’s relationship with Muslims. Consequently, the declaration dedicates a section, paragraph 3, to Muslims, whom it describes as those held in “high regard” by the Church.

Nostra aetate mentions numerous things held in common by Catholics and Muslims, including worship of God, who both groups affirm to be “one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to humanity.” Nostra aetate also points out that Muslims link their own faith back to Abraham, and that Jesus and Mary are important figures that Muslims honor and “devoutly invoke.” Islamic beliefs about the day of judgment and the resurrection of the dead are also mentioned, as well as their practices of prayer, fasting, and charitable giving.

Nostra aetate’s affirmations and statements about other religions are relatively brief, but each word was chosen carefully and purposefully. The records of the council deliberations and this history of its genesis show the complicated yet “inspired” process of the declaration’s creation, leading scholar John Borelli to consider it a “miracle” for it to have been written at all. In the sixty years since, scholars have pored over the text, seeking to understand its history and discern its implications for interreligious relations today.

Committing ourselves to dialogue

The word “dialogue” does not appear in Nostra aetate, but it became the buzzword to define interreligious relations in the wake of Vatican II. The document gave license to Catholics to engage positively with people of other faiths, saying in paragraph 2:

The church, therefore, urges its sons and daughters to enter with prudence and charity into discussion and collaboration with members of other religions. Let Christians, while witnessing to their own faith and way of life, acknowledge, preserve, and encourage the spiritual and moral truths found among non-Christians, together with their social life and culture.

In the last six decades, Catholics the world over—from popes and bishops to children and lay people—have joined together with people of other faiths to engage in what came to be known as the four types of interreligious dialogue. They are:

• the dialogue of theological exchange: discussions, often between scholars, about beliefs;
• the dialogue of social action: working together to help others;
• the dialogue of spiritual experience: witnessing or even participating in rituals or prayer; and
• the dialogue of life: the most ordinary yet perhaps most significant form of dialogue—simply sharing one’s joys and sorrows with those of other faiths in the context of daily living.

Nostra aetate indicates that Church’s new commitment to interreligious dialogue does not negate or conflict with its preexisting truth claims about Christ. In multiple places, the council reaffirms the Catholic teaching that saving grace comes through Christ, and thus the Church retains its “duty” to proclaim the gospel. Thus, in the wake of the council, Catholic scholars (and the Vatican) have wrestled with the coexistence of both dialogue and proclamation as integral parts to the Church’s mission, as well as the role of elements of other religious traditions in the saving plan of God.

Discovering the “true and holy” in other religions today

One of the most significant and quotable lines in Nostra aetate comes from section 2:

The Catholic Church rejects nothing of what is true and holy in these religions. It has a high regard for the manner of life and conduct, the precepts and the doctrines which, although differing in many ways from its own teaching, nevertheless often reflect a ray of that truth which enlightens all men and women…

What the Church says here is that Catholics can find value in other religions. There are elements of them which are “true and holy”—teachings and rituals of other faith traditions that are the locus of God’s activity. Nostra aetate names some of these sites of truth and holiness in other religions. But as the passage hints at, more could be said. As Daniel Madigan has put it, Nostra aetate left a number of questions open. By focusing on similarities, the declaration refrained from mentioning many of the distinctive aspects of other religions. For example, in the section on Islam, the Qur’an, which for Muslims is the Word of God, went unmentioned, as did the figure of the Prophet Muhammad. Elsewhere, very little is positively affirmed of Jewish belief and practice, and some major religions, like Sikhism, are not discussed at all. What could or should be said about them?

A task for Catholics today, sixty years after Vatican II, is to be on the lookout for all that is “true and holy” in other religions—to notice where God is at work in the spiritual lives and ethical traditions of our friends of other faiths. Each of us can likely point to examples of truth and holiness in the religions of others, even if they go unmentioned in the official text of Nostra aetate.

Standing against dehumanization and religious bigotry

The fifth and final paragraph of Nostra aetate addresses the problem of religious discrimination, drawing on scripture to remind Catholics of their duty to respect the human dignity of people of other faiths. It declares in part, “the church reproves, as foreign to the mind of Christ, any discrimination against people or any harassment of them on the basis of their race, color, condition in life or religion.” And it reminds Catholics that the health of their relationship with God is dependent on their treatment of others: “We cannot truly pray to God the Father of all if we treat any people as other than sisters and brothers, created in God’s image.”

These words are perennially important for Catholics, and indeed all people, to hear. In our own time, religious bigotry persists, fueled by stereotypes of the other and the human tendency to scapegoat others.

Holding together dialogue and social justice

Nostra aetate was not the only document issued at the end of Vatican II in 1965—several others were, too, including two important documents considered part of the body of Catholic Social Teaching. The first is Gaudium et spes, which discusses the Church in the modern world, and Dignitatis humanae, the council declaration on religious freedom. The late Jesuit scholar of the council, John O’Malley, insisted that the council documents could not be read in isolation, but had to be understood together. This insight is particularly important in today’s context, where interreligious dialogue is sometimes siloed from social justice work. While talking about theology, spirituality, and ethical principles is necessary and enriching, it can sometimes be a distraction from engaging real-world injustices. At other times, the desire to maintain cordial bonds with dialogue partners has led Catholics to avoid speaking about or taking action on issues where there might be disagreement. Fortunately, there are many initiatives that bring diverse people of faith together to push for justice and support the vulnerable.

Sixty years after Nostra aetate was promulgated, its lessons and legacy are still unfolding. In our own time, Catholics, people of other faiths and none, can be on the lookout for the “true and holy” in our midst, and as Nostra aetate says, “together preserve and promote peace, liberty, social justice and moral values.”

The quotations from Nostra aetate used in this piece come primarily from the English translation of the conciliar documents published by Austin Flannery, OP. His translations use gender inclusive language and are phrased slightly differently from the official English translation published on the Vatican website.

This is a shorter version of the same article published in Living City magazine.

Jordan Denari Duffner is a Catholic theologian, author, and professor who focuses on Catholic approaches to other religions, Muslim-Christian dialogue, Islamic studies, and Israel-Palestine. Her two award-winning books are Finding Jesus among Muslims and Islamophobia: What Christians Should Know (and Do) about Anti-Muslim Discrimination. She is a member of the National Catholic-Muslim Dialogue, organized by the USCCB, and a member of the Catholic Advisory Council of Churches for Middle East Peace. A research associate of the Centre for Muslim-Christian Studies at the University of Oxford, she lives in the Washington, DC area and teaches undergraduate courses Georgetown University and the University of Mary Washington. She writes about dialogue, spirituality, and more at Digging Our Well, her Substack publication.

“Indeed, those who are Allah’s friends (those who are God’s beloved), they do not fear, and they do not grieve.” (Yunus 10:62)

Prophet Muhammad (peace be upon him) says, an alim (scholar) who is genuinely devoted to this religion, is an heir of the Prophet.

In recent months, many significant events have taken place around the world. Among them is the profound loss this ummah (community) has experienced with the passing of one of its great scholars—a great reformer, renewer of the faith, and Mujaddid, who gave this religion new life during times of weakness. I speak of the great Ustad Sheikh Fethullah Gülen, who left this world on October 20^th. Who could have thought that this Imam, born into a poor family and without attending the world’s prominent and powerful institutions, could inspire such a transformative reform in Muslim society and the broader Muslim community?

Humanity will continue to uncover the depth of his contributions, whether in education, interfaith relations, fostering global peace and harmony, or his unwavering service to humanity. There is scarcely an area of human life untouched by the impact of his remarkable efforts.

In the modern age, we often evaluate issues through a worldly lens, seldom delving into their spiritual roots and foundations. Our Prophet (peace be upon him) was the greatest reformer in human history, and his life encompasses numerous profound dimensions. We highlight his role as a teacher, as he himself said, “I am sent as a teacher to you.” We reflect on his justice, his excellence as a judge, his courage, and how great he was as a husband. So, we study every dimension of his life. Yet, we must never forget that the foundation of every action and role of the Prophet (peace and blessings be upon him) does not stem from acquired skills as we understand them, but from his Nubuwwah, his Prophethood. He was guided directly by Allah, and his heart served as a reservoir of divine knowledge, bestowed upon him by God Himself—knowledge that cannot be attained through human effort or any worldly institutions. Similarly, the great scholars in the history of Islam—such as Imam Ghazali, Sayyidina Abdul Qadir al-Jilani, Imam Abu Hanifah, and in our age, I would say, Sheikh Gülen—are figures whose success and efforts cannot be fully understood from a purely material perspective. Their achievements cannot be attributed solely to careful planning, intelligence, or skillful management of situations. Instead, the root of their success lies in their status as beloved servants of Allah (Glorified and Exalted is He). They are endowed with an inner light and spirituality, which serve as the foundation of every action they undertake.

In the Qur’an, we are reminded that the path to salvation and blessings is the one followed by those who have been favored. In Surah Al-Fatihah, we ask to be guided to the straight path. Every day, through our prayers, we repeatedly seek guidance to the way of righteousness—the path that leads to Paradise and salvation. The response to this prayer teaches us that the straight path is the one walked by those who have received divine blessings. The straight path is not defined by simply reading a specific book or attending a particular school. Instead, it is the path where the blessed people are found. At the top of this group are the Anbiya—the Prophets—who were directly guided by the Divine. However, it extends beyond them. As the Qur’an explains, these blessed ones include the Prophets, the Siddiqeen (the truthful), those who have done the ultimate sacrifice, and the pious. Many individuals fall into this category, and it is crucial for us to seek guidance from those truly blessed.

In Sahih Muslim, Imam Muslim emphasizes the importance of knowing that your religion is correct. It’s not biology, mathematics, or archaeology—it is your deen, your faith, upon which your salvation in the hereafter depends. “Be extremely careful from whom you get your religion,” he advises. Who is that person? The source of your religion and guidance must be someone who truly falls into the category of the blessed. These individuals represent the true path.

Whenever the religion of Islam declines, and the ummah (Muslim community) suffers from weakness, darkness, and doubt, unsure of the direction to take, these blessed people rise to guide us. The Prophet (peace be upon him) said, “Every 100 years, Allah will raise someone to renew this deen,” ensuring that it does not weaken or lose its vitality.

Consider post-World War Turkey: the Ottoman Empire had collapsed, its territories divided, the Muslim world totally occupied, and Turkey itself faced constant external threats while struggling to maintain its integrity. At the same time, an internal revolt against religion arose, with atheism, secularism, communism, and disbelief attacking Islam from all sides. In such an environment, a rational observer—like one of us teaching in universities—might simply give up, overwhelmed by the forces aligned against them. They would see the battle as lost, believing there was nothing left to be done.

But Allah raises individuals like Sheikh Fethullah Gülen, who find ways to renew Islam in the most challenging circumstances, such as the decline of the Ottoman Empire. This aligns with the Prophet’s teaching (peace and blessings be upon him): “Be very careful of a believer’s insight, for he sees with the light of Allah.” What such individuals perceive often escapes the understanding of ordinary people, leading us to wonder, “How is this even possible?”

Prophet Abraham (peace be upon him) built the Ka’ba in a barren desert, a place without water, population, or a city—far from the caravans and bustling trade routes. Rational minds might question his decision: “O Ibrahim, why not build the Ka’ba in a thriving city where people can worship? Why choose this desolate, barren land?” But the vision of God’s people is different.

They perceive and understand through the divine light Allah (SWT) places in their hearts. As Prophet Abraham (peace be upon him) said, “I have placed my family in this barren, desolate land, but You, O Allah, can draw the hearts of people to this place.” And indeed, we witness how the hearts of people from all over the world are drawn to it.

Imam Ali Zainul Abidin, in his prayers, says: “Oh our Lord, we did not seek power, but You have turned the hearts of people toward us. They come to us with love, obey us, and seek to accept our guidance.” Here, the source of power, knowledge, and wisdom is entirely different from our usual mental, rational, and intellectual calculations. While we tend to measure everything—profit and loss, the alignment of worldly forces, and where they are absent—this divine guidance operates on a plane beyond human calculation.

Such individuals are truly a gift to humanity from God. They are His beloved. Just as humanity has not forgotten Imam Ghazali or Sayyidina Abdul Qadir al-Jilani, it will never forget Sayyidina Imam Hussein. From a worldly perspective, Hussein was mercilessly killed along with his family on the battlefield of Karbala. Yet, whose name remains as the embodiment of the Prophet’s message? It is Imam Hussein. Worldly powers may come and go, but it is these blessed individuals who endure in the love and remembrance of Allah and humanity.

There is a widely agreed-upon hadith in Sahih Bukhari and Sahih Muslim in which the Prophet (peace and blessings be upon him) said that when Allah loves one of His servants, He calls Gabriel and says, “Oh Gabriel, such-and-such person is My beloved. I love them, so you should also love them.” Then He commands, “Announce this in the Kingdom of the Heavens and let all the angels know that such-and-such person is beloved by Allah.” The Prophet added, “When this love is established in the Heavens, it is also established on Earth.” This is why, no matter what humanity does, it cannot eliminate this love or remove it from the hearts of people.

When God’s beloved people take on a mission, it brings blessings and barakah. Those who join such movements or struggles, even if they fall short in their own character or deeds, still become recipients of that blessing. Simply being in the company of the right people and part of the right mission brings Allah’s mercy and favor. When we attach ourselves to those whom God has blessed, love and respect them, and contribute to the mission they have undertaken to the best of our ability, God blesses our lives as well, bringing barakah (an abundance of blessings) into them. We hope that, through His mercy and the barakah of these great individuals, we too will find salvation.

I was fortunate to visit Sheikh Fethullah Gülen about a year ago. When I saw the room where he was living in Pennsylvania, I noticed he had nothing in his room—just a bed, an ordinary bed, and a couple of simple items. And I thought to myself, this is the man who has inspired hundreds, even thousands, of people all over the world to establish schools, hospitals, welfare centers, and universities, and yet he himself lives so simply. He has absolutely nothing, seeking nothing from this world. The Prophet (peace be upon him) said, “The legacy of the Prophets is that they leave nothing worldly behind; their legacy is knowledge.” Sheikh Gülen embodied this perfectly. He took nothing from this world—absolutely nothing—but gave so much to it. It teaches us not to seek for ourselves but to give to humanity, to work for the welfare of others. And we hope and pray that, through the blessings of such individuals, Allah will bring us salvation.

His love, his compassion, his view of a world that was inclusive, that was one that listened, that heard the heartbeat of the One who brings us all together, was clearly seen and heard through you.

I truly believe a great soul has passed. When a great soul passes, it is then the legacy is released. If I felt the power of his message of love, compassion, and the call for justice, how much more will the world feel it now? In this, I take consolation. In this, I hope, you, too, will take consolation that the work that he began has truly only now just begun; that his light will burn brighter with each day through you, as you live out that legacy; through all of us, as we live out that legacy of hope and light. May we take consolation in that. May we take courage in that.

May we be one in the love that we share, and in the light he shined so brightly, and in the source of that light.

“…This is a reminder for those who remember.” (Surah Hud 114)

In his last encounter with the youth, he watched as they left and said, “I lived my whole life for them, never for myself…” These words, perhaps the simplest summary of his life, offer a glimpse into the vastness of his heart. As he lived, so he walked toward the horizon of his soul. He lived for others and urged them to live for others, setting an example of boundless compassion.

In his youth, he was the first abi, a teacher who cherished his students, connecting with them in a way beyond words—a language rooted in his very state of being. He would arrive at their homes at the hour of tahajjud (the nightly prayer), quietly rolling up his sleeves to clean if he found their homes untidy. Teaching eight hours each day, he spent his evenings in gatherings, and even later, he welcomed students to his modest shelter, a guiding compass for their hearts. His presence was so gentle that the students, unaware of his own need for rest, would stay with him through the night. He, too, never asked for rest, never turned them away, always ready to listen and offer counsel.

One wonders: When did he sleep? When did he eat? When did he ever take time for himself, as so many do in our modern age—seeking “me time” to indulge personal desires without higher purpose? His life was a tapestry of dedication—a soldier in waiting, never a moment sacrificed to pursuits that served only the self. He chose not to focus on his own interests or leisure, but rather lived always ready and wholly devoted to serving God through Hizmet. Though I never had the chance to live close to him, and if we add up our meetings, they would not amount to a single day, I always feel his presence in my life through his legacy. I know this truth as surely as if I had witnessed it all. For only a life so intricately woven with purpose could give rise to the Hizmet Movement—thousands of students, hundreds of thousands of records, over eighty books, and countless volunteers inspired to serve.

He did not merely preach; he embodied his teachings. His life was an outpouring of light that spilled from pulpits into hearts. This light bore the essence of countless nights filled with tears and yearning, countless days of tireless action, and endless joy in worship woven like fine threads into each moment.

How does a heart become entirely consumed with divine longing? What is it to live as an insan-ı kâmil (a perfected human being)? In him, we saw a life that overflowed with the wine of divine love—a heart ignited with an intense desire to meet God, a love for the Prophet that blazed brightly. From his fervor, he cast embers into our hearts; in the flame of his spirit, we found our purpose.

With his passing, a sun has set on our earthly days, and our hearts, too, have been severed from the ties of this world. This is not just a longing for his presence but a nameless void, a space that aches with a sense of loss. Yet, a part of us finds peace in knowing his passing from this world was his şeb-i arus, his reunion with the Beloved.

And now—we are no longer who we once were. What could be more transformative for a Hizmet devotee than this profound loss? What else could cultivate in our hearts a detachment from the world’s fleeting charms, urging us toward a purpose beyond worldly allure? This break within us must yield a rose garden, blooming in his honor. We cannot remain unchanged; we must strive harder, run faster, as he would have wanted.

The weight he carried alone now rests on our shoulders; his mantle passed to us. Each act of service is our tribute, our humble offering to his legacy. This burden we bear, counting the days until we, too, might meet him again. We, like soldiers, ask, “When will we be discharged?”

The nightingale has flown from the cage of the body. And would he not, once free, alight upon the wings of his lover’s heart? With delicate wings, he soars, spreading fragrance across the heavens.

He is with us still, closer now, unfettered by the limitations of flesh. As close as a greeting, he lives on in our hearts and in each act of service we perform. May love be with you always, Hocaefendim, my dear teacher.

From an Islamic perspective, we must appreciate the saintly qualities that Imam Fethullah Gülen so clearly demonstrated for us to observe and learn from. His exceptional piety, wisdom, and devotion stemmed from his high level of taqwa (piety) — a profound fear and reverence for God Almighty. They were also rooted in his ihsan (excellence), striving for moral and spiritual growth; his ‘ilm (knowledge), encompassing a deep understanding of Islam, theology, and jurisprudence, coupled with the ability to put that knowledge into practice. His wara‘ — maintaining distance from worldly desires while using the best of this world without becoming attached to it — and his tawakkul, complete reliance on the Lord’s will and provisions, further defined his character.

He clearly was destined to become the master teacher that he ended up being, inspiring and tremendously influencing Muslims around the globe and people of other faiths, too, as is witnessed by the lovers of the movement here and around the world. He guided us toward higher standards of human excellence, rooted in the Prophetic characteristics that believers recognize. His efforts aimed to elevate human moral character and actions to the divinely guided threshold of the highest level of excellence—ahsan al-taqwim.

He inspired us through his teachings, lectures, and actions to excel in virtues while avoiding any wrongdoing. His all-encompassing love, goodness, and compassion radiated not only in his lectures and writings but especially in his presence.

I was deeply moved when I had the honor of accompanying dear brothers and sisters from the movement last year to be in his presence. You could feel a profound personal connection. There were hundreds in the room, and out of respect, I quietly entered and sat down, keeping my gaze lowered. Then, I noticed people pointing toward me, and I realized he was saying, “Get up and sit on that chair.”

I did as instructed and again kept my head bowed out of reverence. Then, someone pointed out that he was gesturing toward a cup of coffee beside him, saying, “Take it.” Embarrassed, I hesitated but eventually took the cup and held it in my hands, still looking down. Moments later, someone nudged me again because he was now saying, “Drink it.”

It was an incredible experience because he extended that same warmth to hundreds of people in that room and to millions around the world who have been inspired by him. There was a unique personal connection, a spiritual exuberance, love, and goodness that surrounded him. He inspired this movement of millions to act gracefully in all circumstances, with affection and humility.

My dear brothers and sisters, let the tears flow as your hearts soften, but keep that smile, for it symbolizes your commitment to carrying this legacy forward. As I have repeatedly emphasized in my reflections on the Hizmet movement over the years: these inspirational teachings are not meant to be kept to yourselves. This is not solely a Turkish gift or a gift for the Turkish people. It is a gift for all of humanity, for Muslims and people around the globe.

What has the master scholar left? Allow me to give you a different perspective: it is not a void. It is a tremendously magnetic and inspiring force that shall continue to draw millions around the world onto this path of love, goodness, caring, tolerance, wisdom and sharing, so that we may all grow together in excellence and in the service of humanity.

May Allah subhanahu wa ta’ala admit our Imam Fethullah Gülen, into the highest annals of Paradise, inshallah (God-willing). And may He bring comfort and ease to those feeling this loss, inspiring us all to embrace and carry forward the wonderful legacy Imam Fethullah Gülen has left behind.

And the answer is, this is a man who loved. This is a man who loved Allah with passion and strength. He loved Islam with passion. He loved humans with passion. Not just Muslims. He loved Muslims, but he loved humanity. And that is his secret. That is what allowed someone who came from nothing and left with nothing to change so much.

The question that we must ask ourselves, friend and foe, and it is an important question: What did he leave behind? Did he leave behind a palace with a thousand rooms or a library with a thousand books? Did he leave behind a trail of tears because of injustice and pain? Or a trail of tears because of the love in the hearts of the people, some of whom never met him? Did he leave behind cars and gold and silver and bank accounts? He left with his garment and left nothing else behind, but his legacy and the love in your hearts that he sow.

I have a message from him, if I may be so pretentious. I can hear him say to you: “Hizmet was never about me. It was always about you. Don’t make it about me. I never asked you to make it about me. It’s about you and your power. Your power to love and your power to transform. I was not given a special power. Only, I found my power through the love of Allah. Find your power through the love of Allah and the love of humanity. And you will transform as well.”

He left behind books, institutions, and soft hearts. That’s the only legacy you left behind. All those who doubted, all the cynics, all those who pointed fingers, all those who sowed false narratives: that’s what he left behind. He started his career in a cold, barren window in a mosque in the city of Edirne in Turkey. And he left in a small room in Pennsylvania. That was his first abode in palace, and that was his last abode in palace, and transformed the world in between. Not in the sense of revolution, not in the sense of political ideology, not in the sense of creating tribe and nationalism and flag, but in the sense of sowing love in the hearts that then transformed other hearts, and so the fire of love goes.

I knew him not through him, but through you. I knew he was your family and came to love him. Because, as we say in Christianity, “You shall know them by their fruit.” And I knew him by his fruit. There was not a member of Hizmet I have met other than respect and admiration. Who is the teacher who taught these people?

Intelligence is for everybody. Capabilities for everyone. That’s not what impresses. And there are tons of it here. But what’s unique about this movement is the humility and the dedication and the perseverance and the lack of ego and the love of humanity. That is what made me an admirer of the Hizmet. I sing its praises everywhere. I shall remain an admirer and a friend till the last breath of my life.

No one else, you, the candidly expected

A voice unreserved, sentimental

Nourishing sermons forever in memories

The sublime pundit,

Within an exalted sound

You left us an earnest legacy

More than a touching discourse

Guiding the devout minds

Into soulful sincerity.