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Fethullah Gülen is the leader of a very influential Islamic community in Turkey, one of the most important and most transnational Islamic movements in the world. In Azerbaijan, inspired and influenced by his ideas, many Turkish businessmen and educators have endorsed and supported his movement, most importantly with a huge network of private high schools. When this community arrived in Azerbaijan just after the end of the Soviet Union, its main objective was to encourage Islamic revival in this newly independent state where Islam had been weakened by Soviet anti-religious campaigns. However, after a few years, the movement has changed its strategy, terminating religious activism and limiting its engagement solely and uniquely to secular and modern education. However, through successful, modern education, the movement is able to promote Islamic philosophy and ethics. If the ultimate objectives of the movement are unclear, it is evident that it wants to contribute to future elites from its ranks and to be influential in Azerbaijan. Because of this lack of clarity, the movement constantly attracts controversy.

In recent decades, the trope that classical Muslim thinkers anticipated or influenced modern European thought has provided an easy endorsement of their contemporary relevance. This article studies how Arab editors and intellectuals, from 1882 to 1947, understood the twelfth-century Andalusian philosopher Ibn Ṭufayl, and Arabo-Islamic philosophy generally. This modern generation of Arab scholars also attached significance to classical Arabic texts as precursors to modern European thought. They invited readers to retrospectively identify with Ibn Ṭufayl and his treatise, Ḥayy ibn Yaqẓān. Comparisons of Ibn Ṭufayl to European thinkers, and re-presentations of Ḥayy ibn Yaqẓān as the precedent or genesis of European thought, facilitated these editors' global imaginaries, anti-colonial projects and political fantasies. This article tracks these projects and fantasies through the afterlife of Ḥayy ibn Yaqẓān from early printings and generalist surveys to later editions and studies, as Ibn Ṭufayl's significance became sutured into his imagined importance for Europe, and for going beyond Europe.

In contrast to the West, which considers God as a myth and negates values ​​about reality and truth, the Muslim philosophers and Sufis base their knowledge on the concept of God that has been established in Islam. This article describes the approach of the Sufis and the Muslim philosophers regarding God as reality and truth. By using the descriptive analysis method, this study draws conclusions based on various arguments: first, there is a meeting point between the two, especially in terms of 'al-Haqq' as one of the 'Names' (asmā) of Allah which also means 'reality' and 'truth' which are linguistically unified. Therefore, everything that is called 'reality' has to do with the existence of God which provides wisdom behind all reality as God's creation. Because God created reality with a 'true' purpose. Second, despite the fundamental differences in various worldviews, the West has never assumed that God is Reality in itself because its worldview has negated the Diversity of metaphysical reality. This is also affirmed, only at the metaphysical level as 'speculative science' or 'noumena' in Kant's account. Third, different from the West in Islam, there are various treasures of intellectual property discussions about God as Reality. Although there are many schools in understanding God as Reality, the Muslims have almost the same opinion because they affirm revelation as the only authoritative source of explanation for the concept of God.
Keywords: Reality, Truth, Muslim philosophers, Sufism, al-Haqq, Worldview, Epistemology

This paper aimed to analyse Bediuzzaman Said Nūrsi's ideas regarding the nature of human creation in his major works. In order to achieve such goal, this paper utilized a 'conceptual analysis' method to reveal Nūrsi's elaboration on the concept. The research found that humans, according to Nūrsi, arise from the mother's womb with God's fondness -Rahīm- governed with the eternal pact in the metaphysical realm to be 'abid in the physical world, who are expected to fulfil their responsibility as God's servant by worshipping Him and Him alone in the form of honest submission. Furthermore, worship is only possible via the perfect actualization of intellect, and recognizing the essence of worship is the Amānah to be the vicegerent of God -Khalīfatullāh- as humans will discover a comprehensive understanding of God -Ma'rifātullah- through their worldly journey. This work finally ended with a reflection pertaining to the possibility of the philosophical thoughts of Nūrsi as a breakthrough in advancing Islamic philosophy in the present age.
Keywords: Bediuzzaman Said Nūrsi, Human Creation, Islamic Philosophy, Khalīfatullah, Risale-i Nūr