Dialogue and Tolerance: Spinoza and Gülen
…In his writings and speeches, Fethullah Gülen highlights the tension between Islamophobia and the reality of Muslims in the West that needs to be addressed in order to make sustainable peaceful coexistence possible. Gülen’s ‘alliance of civilizations’—as opposed to the ‘clash of civilizations’—offers a perspective from which this peaceful coexistence is possible. Gülen’s perspective shows that through dialogue groups can come to see that they share common virtues and ideas not simply incompatible differences (Ünal & Williams 2000; Carroll 2007). Gülen, a contemporary theologian, clearly comes from an Islamic perspective: the Qur’an, the Sunnah, ijtihad (independent reasoning, see Yilmaz 2003), and Islamic piety are his reference points, just as reason was the basis of Spinoza’s philosophy. He like Spinoza tries to conceptualize modern peaceful coexistence by conjoining tolerance and dialogue.
Spinoza, a vehement critic of religious superstition called for religious tolerance in the name of reason and Gülen, a devout Muslim, calls for tolerance in the name of God. This is not to say that either Spinoza or Gülen is a relativist, however both do believe that differences are inevitable in society and we must thus learn ways of living together in harmony. Gülen states, “Tolerance does not mean being influenced by others and joining them; it means accepting others as they are and knowing how to get along with them (Gülen 2004a:157). Spinoza insisted that a philosophy of reason was necessary to unmask the evils produced by theology, but if it was believed that a philosophy could do way with faith and religion, it would ultimately become yet another dangerous dogma (Rosenfeld 2003:34).Thus, adherents to both a philosophy of reason and to Islam do not have to let their own belief falterby tolerating others and accepting that there are other ‘conceptions of the good’.
…These men, coming for very different time periods, assert that a plurality of ideas of ‘the good’ exist and thus must be dealt with. Gülen states: “at a time when the world has become like a big village and at a point when our society is on the verge of great change and transformation, if we are talking about dialogue with other nations… [Then] tolerance is a matter that needs to be rewarded and for this reason it must permeate the whole society” (Gülen 2004a:57). Spinoza lived in a diverse and thus fragile Dutch republic when democracy was trying to establish a firm footing amidst vehement religious and political conflict (Rosenfeld 2003:3). Both thinkers oppose government efforts to stamp out what is considered “false belief”. Spinoza insisted that the state is tyrannical if it attempts to force a person to abandon his or her beliefs (Rosenfeld 2003:42). Similarly, Gülen (2004b:34) observes that “in countries programmed for corruption, intolerance and mercilessness, such things as freedom of thought, polite criticism and exchange of ideas according to norms of equity and fair-minded debate, it would be meaningless to speak of products of logic and inspiration.”
Spinoza held that democracy was the best form of government because he believed that the rule of the majority would lead to political decisions based on reason (Rosenfeld 2003:65).299 Correspondingly, Gülen considers democracy to be a necessary requirement for the continuation of Islamic thought and belief. According to Gülen, human rights, freedom of thought and the rule of law provide the ideal circumstance in which Islam is best understood and can flourished. That is why, Gülen states, that Islam is better practiced and appreciated in Europe and United States than it is in some Muslim countries. Likewise, Gülen argues that Islam necessitates support for human rights and freedom.
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As Islam holds individuals and societies responsible for their own fate, people must be responsible for governing themselves. The Qur’an addresses society with such phrases as: “O people!” and “O believers!” The duties entrusted to modern democratic systems are those that Islam refers to society and classifies, in order of importance, as “absolutely necessary, relatively necessary, and commendable to carry out.” People cooperate with one another in sharing these duties and establishing the essential foundations necessary to perform them. The government is composed of all of these foundations. Thus, Islam recommends a government based on a social contract. People elect the administrators, and establish a council to debate common issues. Also, the society as a whole participates in auditing the administration. (Gülen 2001:135-136).…Gülen is very explicit over the inter-relationship between dialogue and tolerance (de Bolt 2005:38-52). Spinoza conceptualized tolerance as a combination of self-constraint with greater openness towards others, under these conditions dialogue is then possible. Gülen defines dialogue as “two or more people coming together to talk and meet on certain subjects and by means of this, to draw closer together to one another (Gülen 2004a:171). For both men consent is not the ultimate goal of dialogue but instead a means to deal with the contradictory view-points in pluralistic society. Both believe that the discourse is a logical process that can lead to a reasonable outcome because there is a commonly shared core of identity that permeates through difference, and that is reason. Gülen believes—as aforementioned—that “tolerance does not mean being influenced by others or joining them; it means accepting others as they are and knowing how to get along with them” (Gülen 2004b:52).
…Gülen conviction’s is that humanity ultimately will be led to peace and unity by recognizing and accepting social, cultural, and religious diversity, an exchange of mutual values and union in collaboration. Gülen sees diversity and pluralism as a natural fact. He wants those differences to be admitted and to be explicitly professed. Accepting everyone as they are, which is broader and deeper than tolerance, is his normal practice (Ünal & Williams 2000:256-8).
The Prophet (Mohammed) says that all people are as equal as the teeth of a comb. Islam does not discriminate based on race, colour, age, nationality, or physical traits. The Prophet declared “You are all from Adam, and Adam is from earth. O servants of God, be brothers (and sisters)”. Gülen, 2001a:134). Those who close the road of tolerance are beasts who have lost their humanity. . . forgiveness and tolerance will heal most of our wounds, but only if this divine instrument is in the hands of those who understand its language. Otherwise, the incorrect treatment we have used until now will create many complications and continue to confuse us (Gülen 2000:4-5).Gülen (2000:4-5) believes that “interfaith dialogue is a must today, and that the first step in establishing it is forgetting the past, ignoring polemical arguments, and giving precedence to common points, which far outnumber polemical ones.” In his opinion, a believer does not hesitate to communicate with any kind of thought and system. Islam does not reject interaction with diverse cultures and change as long as what is to be appropriated does not contradict with the main pillars of Islam.
…different beliefs, races, customs and traditions will continue to cohabit in this village. Each individual is like a unique realm unto themselves; therefore the desire for all humanity to be similar to one another is nothing more than wishing for the impossible. For this reason, the peace of this (global) village lies in respecting all these differences, considering these differences to be part of our nature and in ensuring that people appreciate these differences. Otherwise, it is unavoidable that the world will devour itself in a web of conflicts, disputes, fights, and the bloodiest of wars, thus preparing the way for its own end (Gülen 2004:249-250). If one were to seek the true face of Islam in its own sources, history, and true representatives, then one would discover that it contains no harshness, cruelty, or fanaticism. It is a religion of forgiveness, pardon, and tolerance as such saints and princes of love and tolerance as Rumi, Yunus Emre, Ahmed Yesevi, Bediüzzaman and many others have so beautifully expressed. (Gülen 2004b:58-59).Gülen envisions a twenty-first century in which human beings shall witness the birth of a spiritual dynamic that will revitalize long-dormant moral values; an age of tolerance, understanding, and international cooperation that will ultimately lead, through inter-cultural dialog and a sharing of values, to greater understanding and peace. Gülen believes the road to justice for all is dependent on the provision of an adequate and appropriate universal education. Only then, will there be sufficient understanding and tolerance to secure respect for the rights of others.
*Assistant Professor at Utrecht University, the Netherlands
**Associate Professor at Windesheim University of Applied Sciences, the Netherlands
Excerpted from the authors’ paper “Opening the Road to Dialogue: An Amalgamation of Gulen’s and Spinoza’s Ideas on Tolerance and Dialogue Applied to the Situation of Muslims in the Netherlands” presented at "International Conference on Peaceful Coexistence: Fethullah Gülen's Initiatives for Peace in the Contemporary World", Erasmus University of Rotterdam, November 22-23,2007
