This article seeks to examine Fethullah Gulen’s da‘wah activities by which he integrates his movement into the globalized world. Despite the fact that Turkish Coup in 2016 tarnished Gulen and his movement, and scholars come to question Gulen’s intentions, Gulen’s activities are to be explored so as for Islamic movements somewhere else to emulate his success in da‘wah. This article offers a perspective using the da‘wah approach. Question under discussion in this article is as to which steps of da‘wah lead Gulen movement to be a respected Islamic movement prior to the 2016. Gulen managed to widen the da‘wah from merely conventional da‘wah such a that of preaching into educations, dialogues, and economic. It is indeed Gulen’s emotional preaching that fascinates listeners and drives them voluntarily to engage in his activities of da‘wah and to give hand to his missionary works which include building schools, TV stations, radios, hospitals, and banks. Gulen’s da‘wah in economic goes in line with his effort to broaden his influence on international level which in turn leads the movement integrated into the global economy. It is interfaith dialogue and pluralism that bring Gulen into integrating Islam with cosmopolitanism in the globalized world. Muslims no longer belong solely to ummah, but they are citizen of the globalized world.

This article examines the source of Fethullah Gulen's controversy in his da'wah and isik evler and bringing the golden generation into the state institutions give birth to a his encouragement for the golden generations to take into state institutions and Keywords:

This article seeks to display a development of sufi without t}arîqah in two countries, namely Turkey and Indonesia. In spite of the banning of sufi orders in Turkey, hitherto Sufism lingers in the Republic. Several sufi orders work in silent, but they do make contribution on the socio-political sphere of Turkey. On the other side, some Turkish sufi practitioners transform themselves into sufi without ṭarîqah as an adaptation to the secular state’s strict policy on religion, such those as Bediuzzaman Said Nursi dan Fethullah Gülen. In Indonesia, Sufism has arisen conspicuo-usly among the Salafi after for some times being lied down due to an accusation of being the source for backwardness of Muslim community. In turn, it is that sufi without ṭarîqah eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without ṭarîqah leads to different ways in respective country. While Turkish sufi without ṭarîqah turn out to be a movement taking part in secular Turkey, sufi without ṭarîqah in Indonesia—particularly that of Salafi—tends to be a mode of self-entertaining for the sake of religious sensation.

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