Misplaced Pages

Revision as of 01:08, 20 May 2006

Mohammed Fethullah Gulen is a Turkish Islamic scholar and thinker, a prolific writer and poet, and the spiritual leader of Gulen's movement. He is trained in Islamic theology.

Gülen is known as an ideologue of dialogue (especially interfaith dialogue) among different communities, cultures and nations, tolerance, and appreciation of diversity versus clash of civilizations. His influence extends beyond Turkey over parts of Central Asia, the Caucasus, and more recently over Europe and United States.

Gülen has written over 30 books and many articles about social and religious issues, art,science,music, sports and politics . He is fluent in Arabic and Persian. He has never been married.

Fethullah Gulen is easily the most influential Turkish Islamic figure of his generation, with at least several hundred thousand, more likely several million of adherents. Secular groups in Turkey remain suspicious that his movement is designed to undermine the division of state and religion. Radical religious groups, on the other hand, object to his methods, such as his dialogue with Christians and Jews.

Biography

Fethullah Gülen was born in Pasinler, Erzurum, in eastern Turkey, in 1938. He had formal education for a short while, then completed primary Islamic education at home and at some informal educational institutions in Erzurum. He began a career as a government-payed preacher (the only legal position a preacher can hold in Turkey) in 1953, and in 1958 took a position as teacher in a mosque in Edirne. In 1966 he was moved to a post in Izmir. It was here that Gülen's audience base began to expand. He traveled the provinces in Anatolia and gave sermons in mosques, town meetings and coffee houses.

The range of his speeches was more versatile than that of most preachers; he talked about education, science, Darwinism (which he rejected), the economy and social justice. More broadly, he envisioned a society of devout Muslims who nevertheless would adopt modern methods and technical knowledge. His sermons were taped and distributed by a network of followers at a time when Islamic activities were viewed with suspicion.

During an era of military rule which began in 1971, Gülen was arrested and imprisoned for his religious activities for seven months while on trial, but found not guilty by the court and released under the condition of refraining from public lectures . He retired from formal preaching duties in 1981. Between 1988 and 1991, he gave a series of sermons in popular mosques of major cities, growing his movement.

In the 1990s, a time of rising Islamist sentiment, Gülen was refered to by varying groups and parties of the conservative Turkish establishment as an 'exemplary Muslim', who offered an acceptable sythesis beween state and Islamic values. His movement expanded drastically. He met leading Turkish and international figures: the Holy See's Ambassador to Turkey, the Patriarch of the Turkish Orthodox community, the Patriarch of the Turkish Armenian community, the Chief Rabbi of the Turkish Jewish community, as well as leading journalists, celebrities, and thinkers of varying views.

In 1998, amidst maneuvres over power and the question of Islamist influence between several political parties and the military, Gülen moved to the USA, and he is still living in Pennsylvania. Gülen said this relocation was neccessary to receive medical treatment; he simultaneously avoided court orders against him in the wake of of moves by the Turkish military against his group in 1999 and 2000.

Philosophy and activities

Gülen founded his philosophy and ideas on faithful individuals, a healthy society and a strong state. In defining these, he mostly referred to Islamic sources. He further chamiponed dialogue among communities and faiths, tolerance, and acceptance of others.

Theological aspects of his philosophy

Gülen's theological views are solidly within the Turkish Sunni mainstream and focus is more of a practical or than a theological nature. Some key points are in the tradition of Said Nursi, whose movement he absorbed or reinterpreted.

The past scholars interpreted that Islam was practised insincerely and worked towards this issue. In this era, Gulen says, the main problem is coming from the lack of faith and misinterpretation of the science as if it contradicts religion and especially Islam. So they both devoted integral part of their works to proving fundamentals of Islamic belief owing the arguments from the modern philosophical and scientific schools. They argued that theological debate about detail has no place in a time where the survival of faith is in danger.

State and social issues

The Islamic movements of the last century are mostly started or strongly influenced by Arab or Iranian tradition, after the Islamic revolution, at which political or militarist organizations are integral components of the movements. Those movements has some influence in Turkey as well. Gulen, on the other hand, formulates his movement based on faithful individuals with strong moral values. He does not welcome any approach for imposing even Islamic rules and regulations to the people by overtaking the state which might be the case in the other movements. The main purpose of a person should be obtaining the pleasure of God, and only that. Gulen repeatedly states his expectation that Turkish Islamic tradition will be widely accepted and liked by West in contrast to the preceding examples.

Another important feature of Gulen's approach is that he emphasis on representing Islam in a good manner more than spreading the Islamic message to the others. He deviates from many other Islamic scholars in that. Being a modern and perfect representative of true Islam at the universal level is considered to be the main aim in the movement. This approach, in fact, turns out to be the main factor or tool for conveying Islamic consciousness to the new generations in schools and other institutions. Morals cannot and must not be taught but will be absorbed from the example of a virtuous teacher.

Gulen never suggest confrontation with the state and always respectful to the establishments. In this regard, he is criticized by radical Islamic groups. They are blaming on him in that they believe he is praising the state which is not governed by Islamic rules and does not tolerate Islamic activities.

Globalization is a fact and should be encouraged: Open borders are beneficial for Islam, as Islam is complete and most strong religious discipline. There is no reason to fear and, in fact, isolation will not work. The material and ideological dependence on the West must be overcome. The Muslim World in general, and Turkey and Turks in particular must claim their place and right in the world politics and should become a dominant factor in that regard.

Politics is strictly prohibited and considered evil. Having political concerns may imply that the member of the movements are using the the tools in their hand, especially the religion, to recruit new members for their political group. The sincerely of the movement need to be proved. Worldly desires for wealth, office, money and such are the real enemies should be dealth with and that is how the 'spiritual jihad' in this era should be understood.

Obstacles should be avoided, not engaged for the good of the society which is looking for peace. Any attempt which leads to a conflict should carefully be examined and avoided as possible. The people who are opposing the actions and success of the movement should nicely be approached disregarding their behavior.

High work ethics and efficiency is akin to prayer. The human and material sources of the movement should wisely and efficiently be used. Not only for this being an Islamic rule but also for the sources which are donations of the Turkish businessman being limited. This important point, together with the self-sacrifice of the educators, are one of the main reason behind the undeniable success of the movement and especially that of the schools.

Cemaat (loose circles of organizations, connected by personal contacts and common belief) is the most efficient form of organization, both for personal spiritual welfare and societal aims.

Religion vs Science

Inherited from Nursi, Gulen states that there are two types of rules human being need to follow. First set of rules are (seriat-i fitriye) the natural rules which any being has to obey. Science and technology are tools to understand these rules. The second type of rules (seriat) are formulated in the form of religions and are for organizing the life, interrelation of humanity and the relation to God. Since the source of both types of the rules is God, they can no way contradict each other. So Muslims should strive to obtain worldly knowledge and practise their religion at the same time coherently. The perusal of science can give religious meaning to the individual. Gulen often refers to the saying 'the religion without science is lame and the science without religion is blind' by Nursi. Other religions are allies in this endeavor.

Education

The movement's belief is that only through education, a better future for humanity can be established. Change in the modern world will have to come via participation of moral and successful individuals in the media, business, and -most importantly- education systems, not by confrontation and revolution. Education of the new generation is of paramount importance. Knowledge is key.

Gülen's movement

The main article can be found at Gülen's movement.

The movement which is based on Gulen's philosophy briefly summarized above is generally called Gülen's Movement. It consists of hundreds of legally autonomous units, personally and ideologically connected by the leadership of Gülen. The members of the movement has no organic ties and the movement runs on the volunteer-basis similar to an NGO.

Gülen's Movement puts strong emphasis on education and interfaith dialogue. The movement's belief is that only through education, a better future for humanity can be established. The movement governs several hundred schools all around the world, but mostly in Turkey and Central Asia. In these schools children from different ethnicities and cultural backgrounds are educated by mainly Turkish educators who are graduates from Turkish universities. The movement has a TV and radio station, several newspapers and magazines and publishers.

The group is working on setting up interfaith dialogue among different religions in many countries worldwide. Many believe that this approach can stop the increasing threat of a clash of civilizations.

Works

Gülen has authored over 30 books and many articles on a variety of topics: social, political and religious issues, art, science and sports, and recorded thousands of audio and video cassettes. He contributes to a number of journals and magazines owned by his followers. He writes the lead article for the Fountain, Yeni Ümit, Sızıntı, and Yağmur, Islamic and philosophical magazines in Turkey. Some of his books are available in English, German, Russian, Albanian, Japanese, Indonesian, and Spanish.

Books available in English

Pearls of Wisdom, Emerald Hills of the Heart, Prophet Muhammed as Commander, Questions and Answers, Essentials of the Islamic Faith, The Infinite Light vol 1-2, Towards the Lost Paradise, Truth Through Colors, Muhammad: The Messenger of God, Questions and Answers about Faith, Towards the Lost Paradise, Key Concepts in the Practice of Sufism

Controversies

Gülen has supporters from a variety of religious and political camps; however, some supporters of laicism (separation of church and state) and other secular groups are suspicious of his final aim. They claim that Gulen is trying to establish an Islamic order. In addition to that, some radical religious groups claim that although Gulen is identified as a Muslim leader, his methods are contrary to Islam. In mid 90's, Gulen started to meet the leaders of different religions in both Turkey and outside. Secularists considered this as a means to increase his power and influence, and radical religious groups thought it as a service to Christianity and Judaism instead of Islam.

Gulen became a controversial figure in 1997, when a number of video cassettes with his sermons were broadcast on TV. The authenticity of the tapes is debated. Some of Gulen's supporters claim they were fabricated. Gulen explained that the footage in question was completely taken out of context; that the advice he was giving was to a group of official employees who felt marginalized by other groups within the state system that wanted them gone. Gulen said that he advised them that they should not relinquish their careers and posts out of religious fervour but that they should remain in order to do good for the people, even if this meant not practicing their religion in the open.

Gulen's appeal to various ideological strands in Turkey differs. His supporters probably once constituted the most influential Islamic movement (except the state) in Turkey both for its human and financial capital. His influence has declined relative to Islamist currents since. Various other shades of the Islamic movement and conservative segments of society are sympathetic to him. His detractors are mostly in the nationalistic wing of the secularists, critical of his alleged affinity for a theocratic society and his ties to the US. For the elites, the ranks are broken by certain liberals, who point out that Gulen's group has proven to be most willing to evolve.

Specifically worthy of mention is the ongoing tension between the Turkish army and Gulen's supporters. Due to its spearheading westernization and secularization since the late Ottoman era, and later founding the secular republic under the leadership of Mustafa Kemal Ataturk, the army has always viewed Islamic movements with suspicion and since the 1980s has identified Gulen's group as a threat to the republic. The Turkish army has repeatedly alleged that Gülen tries to infitrate its ranks and pressured politicans to take action against Gulen. In response, Gülen has explained his intentions, praised the army publicly various times and attempted to allay its fears about the group's intentions. Recently, new administration of the military restricted itself to more democratic ways and as a result the tension fades.

See also

• Islam in Turkey
• Euro-Islam
• Gulen's movement
• Interfaith dialogue

External links

• Fethullah Gülen's official website
• Fethullah Gülen Conference
• Islam in Contemporary World: The Contribution of Fethullah Gülen
• Interview - Milliyet
• The Journalists and Writers Foundation
• Fethullah Gülen and his Liberal "Turkish Islam" movement
• Turkish Islam's Moderate Face
• The Gülen Movement: a modern expression of Turkish Islam
• BBC News: Army chief demands Islamist purge

• 1938 births
• Islamic politics and Islamic world studies
• Living people
• Turkish people