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The Turkish-Islamic Culture of Giving*

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The Gülen Movement

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Abstract

In order to understand the impetus and motivation behind the service commitment and financial support on the part of millions of Turkish people for the Gülen movement, it is necessary to understand certain cultural-religious practices related to philanthropy and charity in Turkish history. It is clear that the movement started in Turkey and that its activities are organized predominantly by Turkish citizens and by Turks in the diaspora around the world. Numerous scholars have concluded, for better or for worse, that the movement is inherently tied to Turkish culture and a specifically Turkish understanding of Islam.

Co-authored with Dr. Zachary Baskal

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Notes

  1. 1.

    Yavuz and Esposito (2003); Park (2007); Fuller (2008).

  2. 2.

    Ozdalga (2000); Michel (2005); Ergene (2007).

  3. 3.

    Ebaugh and Koç (2007); Kalyoncu (2008).

  4. 4.

    Fuller (2008).

  5. 5.

    Magnarella (1974).

  6. 6.

    See, for example, Piece (1964), Magnarella (1974), and Delaney (1991). These authors are appreciative of Turkish hospitality, but they provide little explanation for it.

  7. 7.

    Dede Korkut (1974).

  8. 8.

    See, for example, the Turkish proverb, “A guest is a guest for three days,” also known as “Guesthood lasts three days.” This proverb indicates that a three day stay is acceptable for both parties, and that staying longer may involve a burden on the host, unless the guest begins helping with the household chores like a family member.

  9. 9.

    Interestingly, the Arabic word for charity, sadaqah, derives from sidq, meaning truth.

  10. 10.

    For more detailed information on the hadiths referencing sadaka, see the “Sadaka” entry in The Encyclopedia of Islam, Vol 26.

  11. 11.

    For more information about the practice of sadaka during Ottoman times, see historical lectures by Dr. Talha Uğurluel (televised regularly by Samanyolu TV) or lectures/works by renowned historian Dr. İlber Ortaylı.

  12. 12.

    These ideas have been explained by scholars like İbrahim Hakkı, whose works have played an important role in helping today’s Turks to understand and practice their religion. Ibrahim Hakkı, Ruhul Beyan, Istanbul: 1928.

  13. 13.

    Tapper (1991).

  14. 14.

    Karakaş (2002).

  15. 15.

    See, for example, this Qur’anic verse: “Let not those who are niggardly with what God has granted them out of His bounty think that it is good for them: rather, it is bad for them. What they are niggardly with, they will have it hung about their necks on the Day of Resurrection. (Why are they niggardly, seeing that to God belongs the absolute ownership of the heavens and the earth?) And He will inherit them in the end. And God is fully aware of all that you do.” (3:180).

  16. 16.

    In the past, sacks of grain, dates or grapes were also considered valid sadaka-yı fıtır.

  17. 17.

    McChesney (1995).

  18. 18.

    McChesney (1995).

  19. 19.

    Ibn Had̲j̲ar al-Askalānī, Bulūg̲h̲ al-marām, Cairo n.d., no. 784. In: “Waḳf”, Encyclopedia of Islam (EI-2).

  20. 20.

    ibid., no. 783.

  21. 21.

    For more information, see: http://www.tr.wikipedia.org/vakiflargenel mudurlugu (11.05.2008), http://www.vakifbank.com.tr/vakifbank-tarihcesi.aspx or http://www.diyanet-sen.org.tr/article.php?article_id=8. (accessed 11.05.2008).

  22. 22.

    Cahen C. “Futuwwa.” Encyclopedia of Islam (EI-2).

  23. 23.

    Ergun (1922).

  24. 24.

    Collin (1960).

  25. 25.

    See also: Quran 64:18 which says “If ye loan to Allah, a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness: for Allah is most Ready to appreciate (service), Most Forbearing.”

  26. 26.

    Other phrases in the Turkish language describe how abundance or blessings have been cut off (“Bet bereket kesildi.”) or have ended (“Bereket kalktı.”) due to a person’s lack of generosity). The variety of common phrases using the word “bereket” indicate that this concept has become an integral part of Turkish culture.

  27. 27.

    Al-Bukhârî, Adab, 28. Riyâd-us-Sâliheen (1991).

  28. 28.

    Sahih Bukhari, Volume 8, Book 73, No. 47.

  29. 29.

    Diyanet İslam Ansiklopedisi, “Komşu,” p. 157.

  30. 30.

    Qur’an, 64:17.

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  1. Department of Sociology, University of Houston, Houston, TX, USA

    Helen Rose Ebaugh

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  1. Department of Sociology, University of Houston, Houston, TX, USA

    Helen Rose Ebaugh

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Ebaugh, H.R. (2010). The Turkish-Islamic Culture of Giving*. In: Ebaugh, H.R. (eds) The Gülen Movement. Springer, Dordrecht. https://doi.org/10.1007/978-1-4020-9894-9_5

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