Thesis 1: We Live In a Global World
…Like the word, spirituality, globalization is an ill-defined concept, an umbrella term. Globalization means different things in various cultures and geographical regions Gülen thinks of globalization in more than economic and ideological terms. For him globalization is a more encompassing term. It refers to connectivity and interdependence in all areas of life, cultural, ecological, economic, political, religious, social, and technological. Gülen would be comfortable in saying that globalization is the process by which the experience of everyday living is becoming standardized around the world.
…Gülen came upon the notion of globalization by reflecting on the nature of the universe. For him the universe is clearly and unmistakably an inseparable whole. Every being on every level is interrelated to every other being. Quantum physics points toward this unity or unbroken wholeness of the universe, including human beings (Gülen, 2000b, p. 4). Since there exists an interdependence of all beings in the universe, whatever causes a flower to exist must be responsible for a tree, notes Mr.Gülen. And whatever causes a tree to exist must be responsible for the forest. Such interrelatedness and interconnectedness means that all beings in the universe help each other. Gülen finds the order, organization, and harmony in the world completely fascinating. He does not believe that this order and harmony derive from matter or come about randomly through chance. Rather, in his view everything that happens in the universe takes place according to certain laws. The most trifling event cannot occur without putting into the equation one who has an absolutely perfect knowledge of the universe and who possesses absolute power. That one is God the Creator. Gülen argues that God reveals himself in the book of nature which, addressed to humanity as a whole, makes known its Author (Gülen, 2000b, p.13).
Thesis 2: Islam and the West Have Become Estranged From One Another
In speaking about Islam and the West several important distinctions must be made. First, one must distinguish between Islam as a religion and Islamism as a political ideology. This distinction is implicit in Gülen’s writings, for example, in his essay, “True Muslims Cannot Be Terrorists.” (Gülen, 2002b, pp. 95-98). As a religion Islam insists very strongly on peace, love, and tolerance. For Gülen love binds existence. Gülen notes that Muhammad, a man of affection, was given the title, ‘Habibullah,’ which comes from the word, habib, meaning ‘he who loves God and is loved by God.’ Gülen narrates several stories (hadith) from the Prophet Muhammad that make the point there is no room for hatred in Islam or in the multicolored world of its ambassador, Muhammad, the Prophet, may his name be blessed. For Gülen the entire Qur’an has tolerance and forgiveness as its foundation.
…One of Gülen’s favorite aphorisms goes like this: “In true Islam, terror does not exist.” In the Islamic religion no one can be a suicide bomber, not even in time of war. The Islamic religion forbids such barbarism. To kill another person according to the Islamic religion is tantamount to qufr or atheism. A true Muslim cannot say, “I will kill someone and then go to heaven.” How can someone receive the approval of God by taking a precious human life? In the Islamic religion this is a sheer impossibility. (Gülen, 2004b, p.185).
Second, when Gülen speaks of Islam is he thinking of customary Islam characterized by the combination of regional practices and those shared by most Muslims around the globe who desire to surrender themselves to the will of Allah as revealed in the Qur’an or of revivalist Islam? Note, though, that this customary tradition is not a unitary one, since each region of the Islamic world has made its own version of customary practices. For example, the customary tradition in Morocco includes reverence for saintly figures that some Muslims argue have no basis in the Qur’an.
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Thesis 3: Dialogue is the Key
…Should Muslims engage in dialogue with Jews and Christians? Based on his reading of the Qur’an, Gülen answers with a resounding “yes.” At the beginning of the Qur’an in 2:2-4 people are called to accept the former prophets of both the Hebrew Scriptures and the New Testament and their books. Gülen interprets this passage as sending an important message in terms of establishing dialogue with Jews and Christians. In 29:46 of the Qur’an we are enjoined not to dispute with People of the Book except with means better than mere disputation. The Qur’an thus gives us a method of how dialogue should be conducted with Jews and Christians. Based on his reading of the Qur’an Gülen believes that tolerance should be extended not only to Jews and Christians but to all people (Gülen, 2000a, p.260).
…Gülen always speaks of dialogue in connection with toleration, forgiveness, love, and opening one’s heart to everyone. He makes an important distinction between matters that are fundamental to Islam and those that are accidental. Dialogue, toleration, love, forgiveness, and opening one’s heart to all are basic to Islam (Gülen, 2004b, p.71). In the dialogue with others Gülen states that the dialogue partners should look at what they have in common, rather than focusing on the differences. He remarks that issues that can separate us should be avoided altogether.
Gülen calls dialogue and toleration the two roses of the emerald hills. What exactly does Gülen mean by dialogue? Gülen understands dialogue as the encounter between two or more individuals in order to discuss specific issues. What does dialogue bring about? Dialogue helps form strong bonds between the dialogue partners. Gülen calls dialogue an activity that has the human person as its axis. In dialogue the discussants share their thoughts and their feelings. Knowledge alone does not suffice. In dialogue we open our minds and hearts to others in a compassionate and loving way. Dialogue is not something we achieve on our own. Only with the help of God can we concentrate on matters of dialogue and toleration, says Gülen. (Gülen, 2004b, p.55).
Thesis 4: Love Conquers All
Gülen speaks of love in conjunction with compassion, forgiveness, and tolerance. For him these are the pillars of dialogue and basic human values. Love has the ability to overcome every force, elevate every soul that absorbs it, and it also prepares the soul for the journey to eternity. Love is, then, our human way of making contact with eternity. Mr. Gülen speaks eloquently of love as the greatest power, the most radiant light, and the chain that binds humans one to another. On the individual level love is the sultan that reigns on the throne of the human heart. On the social level there is nothing more lasting or more real than love in any nation or society. For Gülen it is axiomatic that love should be as vast as the oceans. Love calls us to take every soul to our bosom.
…How should we deal with those who put us down? Gülen counsels us to take the approach of Yunus the poet: not striking those who hit us, not replying in kind to those who curse us, and not holding any secret grudges against those who abuse us. This goes against the grain on the natural level. That is why Gülen sees God, the Truly Beloved One, as the fountainhead of this type of love (Mahabba) (Gülen, 2004a, p.149).
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Thesis 5: The Future Looks Hopeful
…Gülen’s belief in the resurrection and last judgment helps him look at life in a qualitatively different way than the secular humanist and others who believe that life ends with the grave. For Gülen life on earth prepares us for an eternal life with God in heaven. Gülen views this present life as a test for the human race. We are to brace ourselves, so to speak, for the future by caring for others and by putting on such qualities as love, gentleness, and inner peace. Those who live their lives on the plane of eternity can forgive others their trespasses and overlook their shortcomings. In short, Gülen remains convinced that human life on earth is absurd and meaningless without a strong belief in the resurrection of the dead (Gülen, 2000b, p. iii).
Gülen argues that if we look at life through the windows of God, then it follows that hope is the dynamic of action that does not falter. Hope may be regarded as the life-giving nourishment of those souls who live for others, rather than looking out for number one. Gülen calls hope a source of energy which never diminishes for souls that are other-centered. Finally, Gülen’s reflections on hope are epitomized in these poetic words, “I am keeping my hope alive for the world and humanity, fresh as evergreen leaves and I keep on looking upon tomorrow with a smile.” (Gülen, 2004b, p. 234).
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* Professor of Religious Studies and Immediate Past Chair of the University Senate and University Faculty at Auburn University, Alabama, USA
Excerpted from the paper “M.F. Gulen: A bridge Between Islam and the West” presented at the international conference “Peaceful Coexistence, Fethullah Gulen’s Initiatives in the Contemporary World”, Erasmus University Rotterdam, the Netherlands, 22-23 November, 2007.
