INTERVIEW Professor Wagner: With Gülen, the key is love

5 November 2013 /AYDOĞAN VATANDAŞ, NEW YORK

In his recent book, “Beginnings and Endings -- Fethullah Gülen’s Vision for Today’s World,” Professor Walter Wagner shares his insights about Gülen’s take on Islamic eschatology and the challenges of the contemporary word. According to the Wagner, the world is faced with a leadership crisis whose resolution could fulfill the prophetic message of love to human beings. In the last century, the world suffered under authoritarian leaders who were unable to meet the needs of the people.

Wagner says: “There was a Hitler, there was a Stalin, and there was an Osama bin Laden. We must be very careful and we must examine the heart. In Gülen’s case, the key is love. If the charismatic leader does not lead you to love, does not lead you to acceptance, you should be careful. We live in a world where people are hungry for leadership and, in this country, hungry for leadership and the end of stalemates. We need to say we need leadership. Some of that will be God-given, but also cultivated. [It is] cultivated in the mosques, in the schools, in the churches and synagogues, and it means not fearing the other person. That’s key. Gülen is not afraid.”

Today’s Zaman interviewed Wagner about his recent book and his insights about Fethullah Gülen.

How did the idea to write a book about Mr. Gülen arise?

I have a number of students at the Moravian Theological Seminary in Bethlehem, Pennsylvania. I also teach at the Lutheran Centre. I am a Christian, I’m a Lutheran-style Protestant Christian and I have a number of Turkish Muslim students who are members of Hizmet, are inspired by Hocaefendi Fethullah Gülen. I also had the honor -- I don’t know if that’s right [to say that I had dinner with Mr. Gülen] -- to even have dinner, once, with him and with several others and I was very impressed by the spirituality and the depth of the man. He does have an atmosphere about him, [a] very gentle atmosphere, but yet deep. This became quite clear. And along with that, I became interested in him. [My] book on the Quran [“Opening the Qu’ran: Introducing Islam’s Holy Book”] was written before I had any contact with Hizmet or before I had contact with any Turkish community. I had been to Turkey once on a tour as a result of iftar dinners. There was a conference at Temple University, in Philadelphia, at that conference someone asked me if I’d like to present a paper. Academic 15 minutes of fame; actually it was squished down to 12 minutes since I was the last one and told, “Hurry up, because there’s another use for this room.” It was a conference on Fethullah Gülen and his views and influence on peace, environment and the Creation. I began to think, “How could I do something?” It occurred to me that the heart of his theology and his spirituality and of the movement is in the creation of the world, the creation of human beings and the destiny of human beings and the afterlife with, “What do you do in between?” Your beginning and resurrection. It seems to me, reading him and the reading of Said Nursi, that that was the key to his thought, but in looking at the literature and in looking at what others have said, they spoke more of him and of Nursi and of Hizmet as social movements, of changing the society, dealing with curriculum and so on. And I thought, you have to see the larger picture of where this life begin, what it is all about and where it’s going and then -- also it was part of the study of the Quran that I had these materials -- it became helpful to, then, look at that and to be helped by the students.

Eschatology-related issues at center

So, you primarily focused on his vision and thoughts about the beginning of the worlds and his vision about eschatology. This is why eschatology-related issues are very central in your book. Is that correct?

Yes, especially about before the absolute end. There are two ways of looking at end, one is cut off, another one is fulfillment -- this is also Biblical, both are in the Bible, both are in Christianity and in Judaism -- and he looks for the fulfillment of this world with a role of Jesus/Isa, peace be upon him. … You don’t have to run directly to chopping off the world. … God gives us the opportunities to fulfill God’s plan in this world now. That’s one of the ideas to fight ignorance, poverty and division. It fits with the plan of Hizmet.

Is there anything you’d like to share with us about your impressions from when you talked to him?

In the conversation with him, the deep respect that he engenders. For those who know him, he is the kind of person [that] when he comes into a room [people stand up], not just because the students … or the people I was with know him. … He’s a man whose presence makes you want to stand up, out of respect for him, out of honoring him. He was able in the conversation to draw people out. He does not speak English, so we had a translator. How he engaged everyone around the table, very quietly but very insightfully, taking a person’s comment or question and making more of it than the question asker ever thought would be there and engaging with [it]. When someone said something, Hocaefendi would say, “Well, think of it this way.” He is a good teacher.

Tell us a little bit about your methodology. What kind of research did you do, what kind of books did you read to write this book?

Part of my own academic preparation, my field is early Christian history and the whole … of Christian history, as well as Biblical material. So I was familiar with eschatology. I have taught courses on the testaments and in those areas. I knew a little something about Islam. I grew to know more about it. Part of the methodology, as you ask, was in the research. I was, actually, working on another book, which is still in a box in my study. When they suggested, “Why don’t you go ahead and take the paper that you gave at Temple, flesh it out and go with it?”

Let’s talk a little bit about the similarities and differences between the perceptions of eschatology in these three religions. Do you think that eschatology is as central to Islam as it is to Christianity?

I think so but the term is not used in Islam. End times, resurrection may be more terms that are used but I think the concept is present. In Judaism it’s very much mixed, as it would be biblically, in what the Christians would call the Old Testament. Sometimes many Jews would say, “We’ll leave that to people who speculate, to people who want to set up calendars.” That’s very dangerous; there are Muslims who want to set up calendars as well. Muslim apocalyptic thinking, end-of-the-world kind of thinking. Most Jews will say, “Let God take care of it. We’ll work as hard as we can with justice, compassion.”

[In] Christianity, this is very different. Christianity grows out of Judaism as a movement within Judaism that stressed the coming of the Kingdom of God, and the question was, “When is it coming?’ Some looked at it as end, some looked at it as fulfillment, and biblically, in Christianity, those two ideas go side by side. There is a concept among some Christians, which will have Jesus influencing the world from a heavenly place or another dimension … and inspiring persons to live as best as they can, in mercy, compassion, service, humility, not giving into the affairs of society, the morality of society. That passes into Islam and that was one of the things I saw in Hocaefendi. Where Jesus does not have to return physically but can be an influence on persons who are attuned, whether they are Muslim, Christian or Jewish or they don’t know what they are yet.

Gülen at the center of Islamic thought

When you focused on Mr. Gülen’s opinions about eschatology, what is your take on that?

I think what he’s adding to, what he’s doing with this -- he is creatively taking the material from the Quran, from Hadiths materials and from Said Nursi, for example, and he’s creatively combining these, seeing how these ideas have developed, with an Islamic center to it. He is in the center of Islamic thought; he’s not off on any edge for he has his own voice; he’s not copying anyone, in a sense, just bringing it all together, hanging it all together. But rather, he has added the dimension that we need to understand a way in which to do things which aim at justice and aim at lifting people out of despair into hope. On that basis, there’s something distinct for him to see: That, as some of you are aware, the three great problems are ignorance, poverty and division. They ought to be addressed through education, social justice, lifting people up and dialogue. I think, and I’m trying to make a point, that it is very important that in interreligious dialogue -- we do that in our area, we have 10 or 12 sessions, we’ll bring Muslims and Christians to address more spiritual issues -- we need to address the issue of eschatology, that is yet to be addressed in the dialogues. We can talk about the Quran, we can talk about scripture, we can talk about prophecy, spirituality, family, women’s relationships and what they do with the kids. But to get to the deeper levels, we have to talk about what is life about. Where is it going and how we’re going to get there.

Islam is identified with violence and terror due to the wrongdoings of some groups or people in the Muslim world. How do you think Mr. Gülen has distanced himself from this and managed to promote exactly the opposite? What is his difference? How do you think he managed to do that and what was his motivation?

I think he’s been very clear, he has written about that. … He was very clear: “You cannot be a Muslim and a terrorist.” I think that was the name of one of his articles. It took a full page in the New York Times. No one was listening. The noise of 9/11 was too great for other voices to be heard. .. The Islamic Republic of Iran, for example, was one of the first to speak against that, as were many other Muslim groups. I think what he has done; he has certainly and consistently said that a Muslim cannot do it. The Quran forbids it. That this is a disaster that has been perpetrated in the name of Islam, and I think he has shown passages of the Quran. I think the movement, Hizmet, is emphasizing the role of dialogue and cooperation and to find the spiritual grounds rather than the political grounds for cooperation. It’s easy to talk about that we shouldn’t destroy each other, let’s maybe have tea together. That’s ok, that’s dialogue by tea and baklava but you need kebabs, you need to go deeper than that. He’s distancing himself, I think, through organizations that are taking shape in these Peace Islands Institutes. To create these islands of peace that can, then, grow into continents, as well as I understand some of that. To say that there is, also, an Islamic understanding of exertion for justice, for understanding, for education and for helping. The founding of schools and universities in Central Asia is highly important. What kind of Islam will come into Tajikistan, Kazakhstan, Azerbaijan and the old Soviet Republics?

Some believe that interfaith dialogue is actually impossible. What’s your response to that?

Religions don’t dialogue, people do. That would be very important. People need to come together. They need to have baklava. They need to have whole meals together, to sit and talk with each other. I think through the students here present, that there is the hope, the expectation. Also, for characters of my age, I’m further down the chronological path than most people here, we must leave a better world behind us and we can do it! What Gülen has done is to really say, we have the ability to do it, get busy doing it. I’m not quite clear about the relationships of the Turkish movements and the other movements in the Muslim world, the connections.

I think you can point to people like Mahatma Gandhi, Archbishop Romero in El Salvador, young John Sobrino and others who are this way. There’s some kind of spiritual gift that these persons are given by God. We’d call this in Christianity a charisma, a gift that comes from outside. These persons can be inspired. They have a kind of magnetism to themselves, as well as a kind of sharing that will engender cooperation from others so that they’ll be, I don’t want to use the word infected. They’ll transmit this kind [of gift]. I think Prophet Muhammad, Jesus and others have this gift. They can bring people together and then send them out as well. This takes what can be called, biblically and also Islamically, the Wisdom of God. That’s one of the beautiful names of God in Islam. Also, very important is that such individuals walk the straight path. To go in the straight way that has been lined up. There can be people who have magnetism about them and send people out for destructive purposes, as well. I’m a German immigrant, old enough. There was a Hitler, there was a Stalin, and there was an Osama Bin Laden. We must be very careful and we must examine the heart. In Gülen’s case, the key is love. If the charismatic leader does not lead you to love, does not lead you to acceptance, you should be careful. We live in a world where people are hungry for leadership and, in this country, hungry for leadership and the end of stalemates. We need to say we need leadership. Some of that will be God-given, but also cultivated. Cultivated in the mosques, in the schools, in the churches and synagogues, and it means not fearing the other person. That’s key. Gülen is not afraid.

Profile:

Professor Walter Wagner is adjunct professor of history and Islamic studies at Moravian Theological Seminary. He is the author of a number of books, including “Opening the Qur’an: Introducing Islam’s Holy Book” and “After the Apostles: Christianity in the Second Century.”

SOURCE: http://www.todayszaman.com/news-330654-professor-wagner-with-gulen-the-key-is-love.html

Honorary President Fethullah Gulen Awarded Manhae Peace Prize

Well-respected Turkish intellectual and scholar Fethullah Gülen was awarded the Manhae Peace Prize for his contributions to world peace at a ceremony held in South Korea on Sunday.

Among the prominent recipients of the Manhae awards since they were first presented in 1997 are former South African President Nelson Mandela, exiled Tibetan spiritual leader the Dalai Lama and Iranian rights advocate Shirin Ebadi.

Introductory comments about Gülen and the Hizmet movement before the presentation of the awards stressed that students from various cultures and religions receive an education at schools opened by Gülen's followers in different corners of the world. It was also noted that these schools play an important role in the establishment of world peace.

Journalists and Writers Foundation (GYV) President Mustafa Yeşil received the prestigious award on behalf of Gülen, who was not able to attend the award ceremony due to health problems. The award ceremony took place in Inje County in Kangwondo province.

GYV's Yeşil, who delivered a speech at the event after receiving Gülen's award, said the goals and ideals of the Hizmet movement are to help people and to make lives better without expecting anything in return and to work for world peace.

“Mr. Gülen has emphasized that he is accepting this award not for himself, but on behalf of the volunteers who work for humanity and peace. I find it meaningful that this award named after Manhae, who sought to become an ideal person and who made big sacrifices for his homeland, is being given to Mr. Gülen.” Yeşil said.

Yeşil also offered his thanks to the İstanbul Culture Center based in South Korea for its effort to promote dialogue, adding that the center helps establish strong bridges between Turkey and South Korea.

Gülen is a Turkish Islamic scholar well-known for his teachings promoting mutual understanding and tolerance between cultures. Now residing in the US, he has pioneered educational activities in a number of countries, along with efforts to promote intercultural and interfaith activities around the world. He has written nearly 50 books in Turkish, some of which have been translated into several languages.

Professor Lee Hee-soo, an expert on the Middle East and a lecturer at Hanyang University, talked about the peace prize being given to Gülen.

“Manhae was our leader who fought for South Korea's independence throughout his life. He is also a national poet who is loved much by the public. It is very significant that this prize is being given to Fethullah Gülen, who makes great efforts for dialogue between cultures and religions. I also think this prize will help improve relations between Turkey and South Korea,” he said.

Founding President of the Asian Journalists Association Lee Sang-gi said schools inspired by Gülen make a great contribution to world peace.

“Mr. Gülen is an important personality due to his contribution to education in Turkey and across the world,” he said.

SOURCE: http://todayszaman.com/news-323277-turkish-islamic-scholar-gulen-awarded-manhae-peace-prize.html

Rabbi Dr. Lawrence Arthur Forman: The Importance of Multi-faith understanding and the dangers of religious intolerance

The below talk was present by Rabbi Dr. Lawrence Arthur Forman, William & Mary, Feb. 3, 2013
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D.Min, D.D., Rabbi Emeritus, Ohef Sholom Temple, Norfolk, VA
Founder, Institute for Jewish Studies and Interfaith Understanding, Old Dominion University, Norfolk
Intermittent Chaplain, Veteran’s Hospital, Hampton, Virginia

Leonardo daVinci, perhaps the most significant figure of the Italian Renaissance, told his disciples: “ the more you know of men and things, the more you love them. From great knowledge, great love springs. To know a man or a thing deeply, profoundly, inwardly, is to learn to love all human life.”

Today we know the truth of what Da Vinci taught his disciples: that knowledge of the “other” brings understanding and compassion, and that most hate springs from ignorance and fear.

Today, I want to share with you my understanding of the blossoming dialogue that is emerging here in the United States among the different faith groups, why it has been successful here, and what we each might do to foster its growth globally.

(Because of our time constraint I’m limiting my remarks to the Abrahamic faiths: Judaism, Christianity and Islam.)

Most of us are more familiar with Judaism and Christianity than we are with Islam. This afternoon, I would like to share a bit of my own experience with interfaith work among Christianity, Judaism and a particular facet of Islam, Turkish Islam.

In the late 1990s, after serving our community for some three decades, it became obvious to me that great accomplishments in the area of human rights and human services would in the future have to come from the impetus of our main-stream religions. In order for that to happen, I believed, that we in our respective Churches, Mosques and Synagogues, would not only have to study and know about our own faiths, but also, we would need to learn about the faiths and beliefs of our neighbors.


History has much to teach us. Allow me a few moments to catch us all up on a few key points.

Not all of the world’s religious systems have had a long-standing commitment to respecting the integrity, the worth and total value of every human being. That concept is a modern one. But neither did the ancient religions lack any manner of ethical life. They each have had some truth to speak to the world. Even the pagan world was not so morally corrupt that it was waiting only for a new revelation to teach it ethics and morality. Plato and Aristotle, Plotinus and Seneca, had molded the thought of the Mediterranean world long before Christianity or Islam appeared on the scene, and gave them exalted moral codes of living. But there is one thing which they did not do: their morality lacked a driving impulse; it was not dynamic. The Stoic, for example, who was a truly moral person, was content to be moral in and by himself, to lead a calm, disassociated life, and to perfect the self; he was concerned with self-culture and self-improvement. That there was evil in the world, that there was sin in the world, that there was slavery in the world, that there was poverty in the world, that other people were weak and did not have the strength that he possessed, that seemingly did not concern him. Christianity brought into that world the Jewish ideal of service, that the highest goal in life is not self-culture but human helpfulness. The Roman knew what it is to be a master, but did not know what it is to be a servant of humankind; and the Christian brought to him the Jewish message of the servant of God, that the highest type of person is not the masterful man, but the person who subjects himself, and works unceasingly for social justice and civil rights for all citizens, even for all humankind; to be a light unto the nations.

The ideals and virtues of humility, of meekness, of forgiveness, of mercy, kindness and love were not admired by the Romans. Those ideals came from Jerusalem. But it was through the channel of Christianity that these Judaic ideals entered into the world and became part of it. Christianity taught the Goths and Huns, the Franks and Saxons, the Visigoths and Teutons a new definition of civilization…that we are our brother’s keepers and we must take care of each other because we’re all we’ve got.

These were the ideals that first leaped from the lips of Isaiah and Jeremiah, from Amos and Micah, and they infused Islam through the influence, primarily of Christianity, but also through the impact of Jewish civilization on the desert Arab tribes. If our Bible today is translated into every living language and dialect, it is due primarily to Christianity. If the Jewish heroes, the spiritual giants, Abraham, Moses, Samuel, David, the Prophets—if they are known to the world, if they have become part of the speech and thought of mankind, it is due to Christianity, and if the basic Jewish ideal of the kingdom, the Messianic ideal, the hope that some day justice will flow over the world like a mighty stream, the hope that some day men will beat their swords into plowshares and spears into pruning hooks, the hope that some day each person may live under his vine and under his fig tree with none to make him afraid. The hope that some day all oppression will disappear, the hope that some day each child of God will inherit his divine patrimony…if that Messianic ideal is today the goal toward which civilized peoples are moving, then it is due, to a large measure, to the work of education and teaching which the Enlightenment carried into the world, and it is due to the liberalization of religion which has both its roots and fruition in our Democratic society, here in the United States of America.


Here in America there is the bright light of hope to promote the values we hold dear. Often we find that different faith traditions hold opposing views on important issues that affect not only the specific faith community, but because those values have implications that will necessarily affect others, they also spill out into the wider community. We might not all embrace those values and ideologies. Concepts of when life begins, the role of women in religious leadership, the origin of sacred texts and their authority within our lives, the appropriateness of dissention and diversity, the legitimacy of choice and the meaning of words like marriage and truth…these are but some of the realms where our religious traditions might find conflict. And yet, here in the U.S. we have seen time and time again, that for nearly all of us, the highest value we each hold in our diverse religious communities is discovering how to live in peace and harmony together – despite our differences. Yes, we all try to get our social agenda accomplished, but we do so in an environment of mutual respect. Even when we don’t agree with one another, most of us respect each other’s fundamental right to dissent.

Over the centuries, Judaism developed the concept of Pikuak Nefesh, that the saving of a life, takes precedence over all; This means not shedding blood over ideology; saving a life is the most crucial value. Thus, in Judaism, one can even violate the holy Sabbath, or any rite or ritual to rescue a person from harm. This means that if someone burns your sacred text, you don’t respond by destroying him; If someone denigrates your Prophet or Holy figure, you don’t shed his blood. If someone engages in a behavior that your religion finds abhorrent, you don’t resolve the matter by resorting to bloodshed. There is a line in Genesis, that all 3 Abrahamic faiths are predicated upon; and that is no matter how greatly we might be annoyed by our fellowman’s behavior, we are still our brother’s keeper, and we are responsible to ameliorate that behavior without resorting to the destruction of our brother.

It is primarily here in the United States where people have learned to differ peacefully and respectfully. People have come to understand that just as it is a sacred right of a human being to work toward shared values, so too is it a sacred right to protect our fundamental differences. And in this Democratic atmosphere of greater freedom and tolerance which has come to America, and through America is exported throughout the world, Judaism, Christianity and moderate Islam are becoming more courteous to one another.

There are today, people like ourselves, Muslims, Christians and Jews, who have inherent within them the post-enlightenment liberal spirit of Democracy, tolerance and understanding which has come into the world. It does not, of course, mean that Islam, Judaism and Christianity are becoming ONE. It does not mean that all our differences, are whitewashed. All three religions retain their distinctive coloring, their characteristic emphases, and all three are giving definitive direction to their faithful ones. But it does mean that these differences need not necessarily lead to hate and antagonism. By accepting these differences in the American spirit of Democracy, adherents of these three great faiths may yet, in a spirit of helpfulness, mutual cooperation and respect, work for common ideals, and the realization of those shared goals which benefit the common good.


The way to begin this process is precisely in forums such as this, among open-minded individuals, where presentations can be made to discuss the various possibilities to support and uphold those shared human values that can bring about healing, hope, happiness, prosperity and peace among these diverse faith groups.

For years, I have spoken in Churches and Temples about this interfaith idea. Everyone seemed to agree, but each individual Church and Synagogue, because of its primary purpose in advocating its own religious orientation, initially balked at putting the idea of an Inter-faith coalition as a primary agenda item.

But, the tragedy of 9-11 made this idea ever more relevant and crucial for our very survival as a freedom-loving nation based on Jeffersonian values and the principles of our Constitution.



I’ve worked in the interfaith community all my adult life. I have very dear and special friends in all of these religious systems. We have shared the microphone both on radio and television. But it was as faculty advisor to the Turkish-Muslim Better Understanding Club of Old Dominion University, that I learned of the broader ramifications of the Rumi Forum and Turkish Islam. In that advisory position I was invited to travel to Turkey to get a first hand experience of the excellent science and math schools being built in the Middle East and Africa by the Turkish Philanthropist, Philosopher and Scholar Fetullah Gulen, a man who continues to work for open dialogue and understanding among all races, religions and ethnicities.

With the direct assistance of individual supporters and ODU Presidents Jim Cook and Roseann Runte, we created the INSTITUTE FOR JEWISH STUDIES AND INTERFAITH UNDERSTANDING. The Institute was designed to coordinate lectures, symposia and reading groups related to Jewish history and thought, as well as continue our dialogue with Christian, Muslim, and Asian faith traditions. We believed that by presenting information about the world’s religious and ethnic diversity in a University setting, through open dialogue, we would have an ever deepening understanding of one another, and perhaps even be able to set aside some of our stereotypes and prejudices. Our target groups included the students enrolled in the University and individuals and groups from all religious denominations from the community at large. We visited a variety of Churches and Temples in Norfolk and Virginia Beach.

We learned that much of modern Turkish Islam is based on the philosophy and poetry of Mawlana Jalal al-Din al-Rumi, a 13th century Sufi Saint, and the 20th century scholar and philosopher, Fethullah Gulen.

An outspoken advocate of dialogue, Gulen writes: (and I quote)“(We are all surrounded ) by enemies. Given this, we cannot afford to argue among ourselves. Moreover, we must temporarily forget some focal points of controversy between Christian and Jewish spiritual leaders and us, and seek dialogue with them. The uncivilized may think they will accomplish something by hitting and fighting, while noble and enlightened spirits believe they will realize their goals by thinking and talking. I pray we have left the period of brutality far behind. Victory in civilization and acceptance of truth will be accomplished through persuasion, discussion, debate and dialogue….”(end quote)

The Rumi Forum, an organization in Washington, DC, based on Gulen’s teachings and principles, recognizes and acknowledges all of the great religions, Eastern and Western, which ask the eternal human questions and seek answers to these dilemmas: As Gulen asks (with us): “Where can we find purpose and meaning in our brief days on earth?” “How can we live more in touch with what is real?” “How can we continually renew our quest for freedom, social justice, democracy and peace in an often torn and struggling world?”

The Rumi Forum emphasizes that dialogue will infuse our ethical actions, that through dialogue we will long continue to celebrate each other, so that we might see the future as an opportunity to be transformed, and to make our world worthy of redemption.

So where then is our energy to be spent if we are to encourage such dialogue?

In the 12th and 13th centuries Islam flourished; it created science and poetry, literature and art. But because there was no concomitant development in the area of modern scientific Biblical (or Koranic) higher criticism, there was backsliding and regression. As long as people remain locked in a dogmatic, authoritarian, fundamentalist position, claiming that only they have the right and correct way to God and exclusive rights to “the keys to the kingdom of heaven”, then it is almost a vain effort to propose dialogue toward mutual understanding.


Gulen’s movement, based in the Secular Government of modern Turkey, is the nearest thing we have to anything that might be called: “Liberal Islam.” Just as the Bible and the Torah have been interpreted in a modern, analytical way, thus leading to the development of Liberal Judaism and Liberal Christianity, so too must Islam, if it is to further a partnership in our Post-modern world, develop a Liberal Islam, with modern reformist ideas, addressing gender equality, human authorship of sacred texts with its accompanying fallibility, and full complement of modern religious hermeneutics to remain the vital faith that resides within its great history?

The nearest thing to Liberal Islam today, are the schools of science, math and technology that are being built around the world by the Gulen movement. This is a shining example of modern Islam in action! There are glimmers of light because of the work of Fethullah Gulen and his disciples! For example, here in America there is a movement in Islam to reclaim “jihad” as an inner personal spiritual struggle, a self-imposed battle for personal improvement, a “jihad” of the heart! “Jihad” is not to be interpreted exclusively as a physical battle, but the term has been appropriated for this exclusive negative meaning by extremists and terrorists. The word “Jihad” literally just means to struggle - and like Jacob struggling with the Angel to find his best self and his place in the world, so each of us must struggle in our quest for the divine to find the meaning we so desperately seek.

It was only in our Democratic Country that Judaism and Christianity were able to integrate science and liberal thought into their religious systems. Just as the United States originally imported liberal Christianity and liberal Judaism from Germany, then reworked them over and over again, finally exporting American Liberal, reformist, progressive Christianity and American Reform Judaism back to Europe, Israel and other lands, so it is in America that we can best foster a more Liberal Islam; and building upon the Gulen movement, encourage that faith community to share its new-found sense of openness, and consequently perhaps even influence Islam around the world.

And so we are met at this forum, in dialogue and friendship, to reaffirm those core ethical values in our own respective faiths, and to grow toward a better understanding of one another; and as one loving family, come together with the reaffirmation to heal and repair this wonderful world of potential that God has given us.

The great 12th century Jewish philosopher, Judah Halevi, in his famous text, the “Kuzari”, speaking of Christianity and also of Islam, said: “These people, these religions, are the preparation for the Messianic day which is to come. Just as a seed must break up and separate into parts in order that it might absorb the fruits of the soil; the rain and the sun, so that it might become reintegrated later on in a fruit and a flower, true to itself and its nature, so Judaism had to separate, in a sense, disintegrate, into other faiths besides itself, so that it could absorb the strength of the whole of mankind for its own ultimate growth in the fulfillment of its destiny.”

Great and eternal is the debt that these great religions owe each other. Now it is up to us to learn and to teach, to understand and to share, to speak and to show by the example of how we are living our lives, that the grand humanistic teachings of these three ancient yet modern faiths can yet be carried out, so that together, we might tap the mind of the One God of us all, and see the future as an opportunity to be transformed, and to make our world worthy of redemption!


Thank you.

MEDIA: Mandela and Gulen by Ibrahim Ozdemir

Mandela and Gülen by İbrahim Özdemir *

Illustration, Cem Kızıltuğ


1 July 2013
(This story was written during the darkest days of the so-called Feb. 28 process and was published in the Zaman daily on Dec. 21, 1999. Today the whole world is focused on Nelson Mandela who has been in hospital for the last few days. I think it is time to rethink the message given by two great leaders of our time, Mandela and Fethullah Gülen, a decade ago at the Parliament of the World's Religions. We join in the prayers for Mandela and wish these two great leaders health and peace.)


The Parliament of the World's Religions held its largest and final meeting of the century on Dec. 1-8, 1999 in the South African city of Cape Town.


As is known, this parliament held its first meeting in Chicago in 1893. The second gathering was again held in Chicago a hundred years later. Approximately 8,000 people from various religions and beliefs participated in the latter event and accepted the Declaration of a Global Ethic.

Search for solutions to mankind's problems

This point made by Parliament President Dr. Howard Sulkin was very important: The 20th century was the stage of two World Wars and many smaller ones. Emphasizing that approximately 200 million people had lost their lives in these wars, he said: “The scientific and technological advances in the 20th century caused many problems, the environmental crisis in particular. For this reason, it can be seen that many people are turning once again to spiritual traditions and religion as they enter a new century. All religions and their members have a great responsibility to make the 21st century an age of peace, tolerance and love. As was clearly seen in Communist Russia, it's not possible to destroy religious belief by using violence and force. In addition, taking a lesson from religious wars in history, an opportunity should not be given to those who want to make the 21st century a stage for a war of civilizations. For this reason, we all have to take on great responsibility. Protecting our differences and taking strength from our spiritual traditions, we must find solutions to mankind's problems.”

New turning point

As a result, the meeting held at Cape Town was very important and it appears that this will be a new turning point for all religions. Just like UN decisions, all decisions made here will be announced to the world and those acting contrary to these or those infringing on them will be publicly criticized and exposed. The most important aspect of this meeting, in which more than 6,000 people from different religions participated, was the fact that it was held in a spirit of civil initiative.


This meeting carried a unique meaning and Cape Town was specially selected. South Africa is not only a country of people whose people are black, but at the same time it is a country where one of this century's darkest, most dictatorial, racist and oppressive regimes came to power. For many years people had been segregated into groups according to color, language, race and religion and were ruled by a white, racist regime that comprised only 13 percent of the population. When you take into account the fact that South Africa's hero Mandela spent 28 years in prison and that the country had turned into a prison, the nature of the oppressive regime can be better understood. In addition, people had been divided into three categories: whites, mulattos and local blacks. Non-whites being able to enter white residential areas and certain districts in the city was dependent on “permission.”

However, all this oppression and persecution didn't stand for long against man's belief, honor and human rights and freedoms. The end came in 1994 when Mandela was elected president. Thus the underlying spirit of the Parliament of the World's Religions gathering here was: It is not possible to eliminate man's rights and freedoms and religious beliefs by means of force, oppression, violence or terror. In addition, one of the basic goals of the meeting was a discussion of religions' contribution to man's peace, security and a sustainable world.

Mandela: My belief kept me going

Participating in the meeting, Mandela made some very interesting points about the power of religion. Mandela is known by the slogan, “The Struggle Is My Life” and he endured unthinkable kinds and amounts of torture. “If I didn't have religious belief, I could not have endured oppression and torture. My faith was the basic motivation of my spirit of struggle. In other words, if I'm addressing you here today, it's a result of my religious faith and God's grace. Without this kind of faith it wouldn't be possible to withstand this kind of inhumane torture. As a result, many of my friends met ruin because they didn't have such faith,” he said. Concerning the role of religions, Mandela said: “While we were in prison, our connections with the outside world were cut. However, Muslim, Christian and Jewish religious people and groups didn't leave us all alone. With their help, we left prison as educated people. For this reason, in order for the 21st century to be a time of peace and not confrontation, great duties and responsibilities face religious people. In this respect, the significance of this parliament is even greater.”

Hocaefendi, Mandela and Dalai Lama

Everyone gave these views a standing ovation. Like Mandela, world-famous Tibetan monk the Dalai Lama was another leader who attracted a lot of attention. He was the center of attention, especially for Western youth and other groups. Pointing out the mission that awaits religions in the new millennium, the Dalai Lama emphasized the importance of dialogue among different faiths and civilizations. Even though he didn't attend the meeting, Fethullah Gülen Hocaefendi was another person who attracted attention with the message and presentations he sent in his stead. Hocaefendi was personally invited to the parliament, but he was unable to attend due to poor health. In spite of this, he sent a message of greetings and two presentations. In my opinion, this shows the importance and support Hocaefendi gave to the meeting, on the one hand, and to efforts for peace and tolerance among religions and civilizations on the other. Because of this, both the message and presentations were received with great interest. The West knows him not only for his wisdom and educational efforts, but also for his initiatives to build “Peace and Dialogue” on the foundations of love, mercy, accepting everyone as they are, mutual respect, human rights and justice. The image of his being received as a Muslim scholar by the Pope at the Vatican is preserved in Westerners' memories. The interest in him shown by international communities is interesting in light of the fact that despite all these constructive efforts, some people in Turkey persist in not recognizing Hocaefendi or in misinterpreting his message. For this reason, I believe it's necessary to underscore some of the points in Hocaefendi's presentations.


The first point Fethullah Hoca made regarding the parliament was the meaning the 21st century has for all religions. “Every new dawn, every new day, every spring, every new century and millennium in human history means a new beginning and new hope. In this respect, within the wheel of time that turns regardless of our will, man has always sought a new breath in the freshness of the dawn and a new breath of life, especially in moments of difficulty, and with the ease of stepping out of the cradle, he felt hope and desire to step out of the darkness and into the light.


It can only be estimated how much time has passed since our first ancestors walked on this earth, which is mentioned together with the vast skies in the Quran and held as their equal in respect to its divine artistry and ontological meaning. It appears that it will always be only an estimate on man's part. However, according to the calendar we use to measure time since Jesus' (p.b.u.h.) birth, we are at the threshold of the third millennium. Actually, just as time is perceived by the individual's perspective, the dimension in which he exists, according to its position in the universe, it turns in spiral relativity as well. For this reason, because of its meaning and date and social value, which is going from one condition to another, from tribalism to civilization, from belief to action, from the individual to society, the Hijra was accepted as the beginning of Islam's calendar. Along with this, time measurement has gained an international character, and the world is at the threshold of a new millennium. At this point it is beneficial to mention that there is a situation of relativity here. It is a point to consider that in the history of man, just as a century is measured as 100 years, an average lifespan of 60 years could be considered a century as well. Approaching the matter from this angle, we are already in the fourth millennium A.D. and the third millennium A.H. On the other hand, using the measurement of 100 years as a century, we are already in the eighth millennium according to the Judaic calendar. In the Hindu historical line we are living in the “Kali Yuga” period. I especially wanted to mention this issue in view of the fact that frightening events that are expected in the third millennium by the Western world have already begun to have their effect on people's spirits.”


In the following text, Hocaefendi emphasizes the importance of faith and belief, which were underscored in the previously mentioned words of Mandela, “I wouldn't be here today if it weren't for my religious faith.”


“Man always lives with hope; he is the child of hope. When hope is extinguished, his life is finished, even if it continues physically. Hope is in direct proportion to faith. Just as the winter season comprises one-fourth of the year, the periods similar to winter in an individual or society's life are always less. The wheel of divine activity is so magnificent; Divine Unity, which surrounds all of existence and individual existence at the same time, turns with the wisdom of change. Just as each day the revolution of night and day constantly gives hope to man and life to his spirit, every year the purity of spring, the maturity of summer and the austerity of fall lead us to say ‘hello' to winter. Similarly, in the full wheel of life, whether on the basis of individuals, nations or all mankind, the expectations of dawn, spring and summer make us smile at the winter snow. This wisdom-filled ‘period of Allah' revolution is a vehicle for contemplation, insight and gratefulness rather than fear and pessimism for those who possess faith, foresight and the sensitivity to feel the truth, or, in other words, people whose hearts are clear and whose ears are open. Just as day develops in the bosom of night and just as winter serves as the womb of spring, in this evolution life becomes clarified, matures and gives the expected fruit. Within this evolution, the aptitudes latent in man become skills; like rose petals opening, knowledge weaves technology on the loom of time and, parallel to the advancement of time, mankind draws closer, step by step, to the result that is destined for it.”


At this meeting attended by members of all the world's major religions and where discussions were held on what religion could contribute to resolving the problems facing mankind in the 21st century, Hocaefendi summarized what was required as follows: “It is necessary to neither close our eyes to reality nor to leave it as it is. Man mirrors all of Allah's attributes and names and he has the honor of being the means for the task of construction on this Earth in His name and he has the responsibilities this entails. If he doesn't see the wisdom in events which are absolute good in respect to creation and the Creator, but contain evil in some aspects respective to man, then he cannot be saved from the despair and pessimism that man usually falls into, like the existentialists who expressed themselves in the most spectacular way of the century. Thus, life becomes a meaningless process; existence is an emptiness without substance; nonsense is the only criterion; suicide has value and death is the only inevitable truth. In this respect, in the awareness and acceptance that one spoke of the wheel that moves history forward is tied to man, it is necessary to see and pinpoint the realities of life and mankind. On the other hand, it is necessary to give direction to these realities in line with the purpose and ideals based on that which has existed since the first day without changing and which will continue to exist in the foundation of universal values based on faith. This is a necessity of being a man and the only way to sustain life within an orbit of hope, love, excitement, enthusiasm and joy.”

Hocaefendi described the meaning and importance of inter-faith dialogue and tolerance for mankind as follows:

“I hope and believe that the new millennium, contrary to what the West fears, will promise at least a happier, more just and more merciful world than the previous one. Although Islam, Christianity and Judaism come from the same root, possess the same basic principles and are fed from the same source, they have existed for centuries as rival religions. Now, we witness that efforts for dialogue among these religions, efforts that extend to even the ancient Hindu and Chinese religions, are having positive results. As was briefly mentioned previously, in a world that has become a global village, this dialogue will develop as a necessary process and members of the great religions mentioned will inevitably draw closer to one another and find ways to help one another.”


Pointing out that even the conflict between religion and science has lost its attraction and that a more compatible atmosphere has developed between them, Hocaefendi underscored the important role of the Risale-i Nur in this as follows:


“The word of God, which is a ladder of light taking man to God, is manifested in historical form in the Qur'an and the Old and New Testaments. Nature and, on the micro plane, man are manifestations of the will and might of God. Thus, there can be no real conflict between religion and science which examines nature and man. However, previous centuries have painfully witnessed that science has led to a positivist and materialist denial of religion. Christianity has been most affected by this. Efforts made on this issue whether by Christian theologians and scientists or by Muslims, especially the book, Risale-i Nur, taking up this subject in a wonderful way, have enabled this conflict to be resolved. I am hopeful that this centuries-old conflict between religion and science will come to an end, or at least that the futility of such a conflict will be verified.”


As can be seen, a culture of peace, tolerance, acceptance of differences and living together in harmony has met wide acceptance all over the world. In spite of those who see their interests and gains in conflict, genocide and war, mankind wants to enter the new millennium in peace, harmony and justice. It is suggested that national funds spent on arms, conflict and war be spent in the solution of problems that affect us all, especially education, health, poverty and the environment. The most joyful point is that people and groups of different religions and beliefs are showing the will to work together and cooperate on these issues. There is no reason not to hope that the coming century will be better than the previous one.

SOURCE: http://www.todayszaman.com/news-319714-mandela-and-gulen-by-ibrahim-ozdemir-.html

FOREIGN POLICY: Honorary President Fethullah Gulen on TOP500 list

Fethullah Gulen, Rumi Forum's Honorary President appeared on Foreign Policy's Global TOP500 list.



See also in FP: FOREIGN POLICY - Meet Fethullah Gülen, the World's Top Public Intellectual

The FP Power Map

The 500 most powerful people on the planet.

MAY/JUNE 2013

Is it possible to identify the 500 most powerful individuals on the planet -- one in 14 million? That's what we tried to do with the inaugural FP Power Map, our inventory of the people who control the commanding heights of the industries that run the world, from politics to high finance, media to energy, warfare to religion. Think of it as a list of all the most important other lists....

SOURCE:  http://bit.ly/RF-TOP500

FETHULLAH GULEN: A brief biography

FETHULLAH GULEN BIOGRAPHY

Fethullah Gulen , the Honorary President of the Rumi Forum, is an Islamic scholar, preacher and social advocate, whose decades-long commitment to interfaith tolerance and altruism has inspired millions in Turkey and around the world. Described as one of the world’s most important Muslim figures, Gulen has reinterpreted aspects of Islamic tradition to meet the needs of contemporary Muslims. He has dedicated his life to interfaith and intercultural dialogue, community service and providing access to education. He was the first influential Muslim public figure to publicly condemn the 9/11 attacks and express sympathy for the American people.

Gulen is the inspiration behind Hizmet, a transnational civil society initiative that began as a grassroots community in the 1970s. Hizmet advocates for the ideals of human rights, equal opportunity, democracy, non-violence and the emphatic acceptance of religious and cultural diversity. Efforts of Hizmet participants around the world center on: promoting philanthropy and community service, investing in education for cultivating virtuous individuals, and organizing intercultural and interfaith dialogue for peaceful coexistence.

The Rumi Forum is a member organization of Alliance for Shared Values. For more information about Gulen or Hizmet, please visit the Alliance for Shared Values at www.afsv.org.

Born into a humble family in Erzurum, Turkey in 1941, Gulen studied natural science, Eastern and Western philosophy, as well as Islamic tradition in his early years. He moved to Edirne in the late 1950s and to Izmir, Turkey’s third largest province, in 1960s, where he started to crystallize his views. His activism and discourse attracted the attention of learned citizens, including the academic community and college students, as well as common people. From mosques to conference halls, Gulen discussed issues ranging from religion, peace, education and science, to the economy and other pressing social issues of the time, especially social justice.

In the following two decades, Gulen’s efforts in reforming Turkey’s education institutions, which had long favored the wealthier students from urban centers, made him one of the best-known and respected figures in Turkey. By inspiring the establishment of scholarships, tutoring centers, schools and student hostels, Gulen gave disenfranchised rural students access to education, thereby transforming the social landscape of Turkey. 

In the last two decades, Hizmet has expanded education opportunities around the world — including Indonesia, Congo, Tajikistan, Kyrgyzstan, Cambodia, South Africa, Afghanistan and Pakistan — building schools, dormitories and tutoring centers, teaching college preparatory courses, mentoring students, and providing financial aid to those in need. Gulen has also advocated for the education of women and embraced equal rights, a progressive view that stands in contrast to the views of more literalist Islamic leaders.

Gulen’s focus on community service and education has inspired millions of Hizmet volunteers, who have established more than 1,000 schools, tutoring centers, colleges, hospitals and relief organizations in more than 100 countries around the world. These schools focus on science, math, literature and multicultural understanding, and many of their students have won major international math and science competitions. In conflict-ridden regions of the Philippines, Macedonia, Afghanistan, Iraq, and Bosnia, hundreds of Hizmet schools have become bastions of inter-religious and interethnic harmony, while relief organizations have been instrumental in bringing aid to disaster victims in Southeast Asia and Africa.

Gulen rejuvenated the Turkish tradition of interfaith dialogue and strongly advocates pro-democracy, equal opportunity, pro-science, non-violent stances. One of the core tenets of his teachings is the celebration of religious, cultural, social and political diversity. Gulen considers this diversity divine will; according to him, “you must have a seat for every person in your heart.”

Gulen’s lifelong work on interfaith cooperation has earned him recognition from Christian and Jewish leaders in his homeland Turkey and a personal audience with the late Pope John Paul II. He is also the recipient of New York-based East West Institute’s 2011 peace award. His efforts have also been praised by other global leaders who recognize his vital role in fostering understanding and peace as well as his leadership in humanitarian initiatives. In 2008, Gulen was ranked #1 in Foreign Policy and Prospect magazines’ joint poll of the “Top 100 Public Intellectuals.”

Gulen currently lives in relative solitude at a retreat facility in Pennsylvania, where he dedicates his time to reading, writing and personal worship, and to promoting shared values, dialogue and peace.  

The Rumi Forum is dedicated to peace building through interfaith dialogue and intercultural understanding working to increase social harmony and highlighting of service social justice issues.

More information about the Rumi Forum at www.rumiforum.org

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OP-ED: Are Fethullah Gülen's remarks really surprising?

ABDÜLHAMİT BİLİCİ a.bilici@todayszaman.com

Are Gülen's remarks really surprising?

When he said, "Peace is in itself goodness, and peace brings happiness," Fethullah Gülen, a well-respected Turkish Islamic scholar, made a deep impact on the public debate revolving around the new peace process which started with the negotiations between the National Intelligence Organization (MİT) and Kurdistan Workers' Party (PKK) leader Abdullah Öcalan, who is currently serving a life term on İmralı Island off the coast of İstanbul.

At a time when the minds of many people were confused, Gülen, as an opinion leader, referred to the Qur'anic verse, "Peaceful settlement is better" (Sura an-Nisa, 4:28) as well as to the Peace Treaty of Hudaybiya, a major turning point in the history of Islam, in stressing the significance of peace, and this is certainly a great contribution to the settlement of Turkey's top issue. Aside from the usual efforts by certain marginal groups to distort his words, his message was generally welcomed positively. The most interesting of the comments made about Gülen's words were by those who were surprised by the most expected words from a person who has made it his habit to give messages of peace and dialogue in Turkey and in the international arenas and to support projects that seek to reinforce peace and dialogue. This is really interesting because the comments of these people imply that they expect Gülen not to lend support to this process and even to feel uneasy about such developments. These perception is perhaps the outcome of systematic defamation campaigns extending from “cosmic rooms” to international lobbies. Whatever the case, the perception that Gülen and the Hizmet movement would not be warm to a historic opportunity for a solution to a major conflict in Turkey is essentially flawed. Indeed, 21 years ago, this movement made its public appearance with a peaceful vision, which may even be considered utopian, of bringing together Toktamış Ateş and Barış Manço or Kasım Gülek and Abdurrahman Dilipak. The headline story about that famous meeting held at Dedeman Hotel on June 29, 1994 quoted Gülen as saying, "There will be no turning back from democracy." At that time, neither the coup of Feb. 28 nor the 9/11 attacks had occurred. And Gülen's words sounded extremely revolutionary for Islamic movements. What worried Gülen in those years was about the “clash of civilizations” scenario, voiced by Samuel Huntington, and its hair-raising consequences. Gülen proposed to create "islands of peace" in various parts around the globe, and he encouraged people who wouldn't refuse him to go to various places including Siberia, Papua New Guinea, Africa, and the Americas to create those islands of peace. When Gülen met Greek Orthodox Patriarch Bartholomew in 1996 and with the Pope in 1998, this was perceived by the pious Muslims of Turkey as far too progressive, and he was harshly criticized by Muslims at the time. He also inspired the Abant Platform, which sought to regularly bring together Turkish, Kurdish, Islamist, Alevi, agnostic, liberal, Armenian, secular and nationalist intellectuals to discuss the main issues in the country. These preliminary steps to gather practitioners of different faiths and followers of different ideologies together later evolved into fast-breaking dinners, award ceremonies and conferences. He exerted unceasing efforts to eliminate the coldness and alienation between Alevis and Sunnis, and in this the context, he, in his capacity as a Muslim scholar, refuted the oft-parroted "mum söndü" libel (the candle was blown out) -- a phrase used to refer to Alevi religious ceremonies pejoratively and in which participants supposedly turn to debauchery and incest when the candle is blown out. Gülen has complained that Kurds were denied their right to education in their mother tongue. "Why isn't Kurdish allowed to be taught in school? In the schools run by Turkish entrepreneurs in various countries across the globe, even in the US, Turkish is taught as an optional course and no one raises an objection to it. This is one of the characteristics of being a great state," he said in October 2011. When asked "What is the primary goal of the Hizmet movement?" by Mehmet Gündem of Milliyet newspaper during an interview seven years ago, Gülen said: "We seek to find the ways of agreement and reconciliation to bury the hatchet and place heavy stones on it and to prioritize peace, tranquility and harmony." SOURCE: http://todayszaman.com/columnist-304232-are-gulens-remarks-really-surprising.html

Jewish businessman Alaton: Fethullah Gulen (and Movement) enlightens people and transmits knowledge. I cannot see anything more magnificent than teaching people knowledge that will serve as a life-long capital

Ishak Alaton, a Jewish businessman in Turkey speaks about his respect for Fethullah Gulen.

Ishak Alaton praises Turkish schools abroad

İshak Alaton, one of the most respected businesspeople in Turkey, praised Turkish schools abroad during one of his book talks in İstanbul on Thursday.

The event, organized by the Florya Businessmen's Association and Horizon Dialogue Association, hosted Alaton and Mehmet Gündem, the author of Alaton's biography, “İshak Alaton: An Unnecessary Man.” In reference to the section about Islamic scholar Fethullah Gülen and the movement inspired by him, Alaton said that in the 90-year history of Turkey, the educational activities of the Gülen movement are noble and bring prestige to Turkey.

Talking about people working abroad in Turkish schools, Alaton, chairman of the board of the business conglomerate Alarko Holding, said the following: “Our brothers enlighten people and transmit knowledge. I cannot see anything more magnificent than teaching people knowledge that will serve as a life-long capital. We will witness the real benefits of this process in the decades to come. Many people are learning Turkish [through the schools] and beginning to really like Turkey. Well-educated students of these schools are the ministers and the prime ministers of tomorrow, and they will have the love of Turkey in their hearts, which will contribute to Turkish people's prestige.”

‘The Kurdish conflict should end'

Speaking on the most recent peace process initiated between the government and terrorist Kurdistan Workers' Party (PKK), Alaton said that he believes in peace and the necessity of ending the Kurdish conflict. “I believe we should grant our people equal rights of citizenship,” said Alaton, underlining that everyone is free to express his or her opinion, including opposing ideas, on Turkey's most significant conflict.

‘You need to try extra hard to fail in today's Turkey'

Commenting on the current economic outlook of the country, Alaton projected a very bright future. The veteran businessman said that in today's conditions, one needs to show extra effort in order to fail, in a comparison with less advantageous conditions in the country in the past.
Alaton also praised Turkey's increasing role in health tourism, thanks to successful hospitals and medical staff in the country. Alaton added that he is trying to “brainwash Ankara” to place more importance on investing in the health sector.

SOURCE:
http://www.todayszaman.com/news-304460-ishak-alaton-praises-turkish-schools-abroad.html

FAQ - Frequently-Asked Questions about Rumi Forum and its Honorary President Fethullah Gülen

 
Q: What is the Rumi Forum?
A: The Rumi Forum was founded upon the principles of encouraging and fostering dialogue between people of diverse backgrounds by way of projects of engagement through intercultural and interfaith dialogue. Since its inception the forum has grown to be a Washington DC icon in regards to social harmony projects with the intention of peace building and increasing community cohesion through luncheons, conferences & seminars, intercultural trips, television broadcasts, Iftar DInners, the Annual Rumi Peace and Dialogue Awards amongst numerous other intellectual, cultural, civic and social programming. Its names comes from the 13th century poet and sufi thinker Mevlana Celalleddin Rumi - whose poetry is read more than any other contemporary poet - encourages all humanity to “Come come whoever you are, come!” The inspiration for founding such dialogue centers is Fethullah Gulen. It has chapters in Delaware, Maryland, Virginia, North Carolina and Kentucky.

Q: Is Rumi Forum (RF) an Islamic organization?
A: No, RF is open to people of all faiths, cultures and backgrounds. In fact, among the people who attend our activities, 8 out of 10 are not Muslim. In Washington DC our audiences and participants include experts from various Think tanks, Government agencies, Universities and Research Institutes, NGOs, Embassies, Media outlets and news agencies amongst others.

Q: Where does RF get its funding?
A: RF is a 501-c-3 non-profit organization. The majority of RF’s funding comes from individual donors including business leaders and moms and dads. Certain programs are successful due to the number of volunteers we enlist - they spend their time and resources to make the forum a success. We do not receive state or federal funding.

Q: How is the RF involved with the Gülen movement?
A: Some of the founders and donors of RF are participants of the so-called Gülen, or Hizmet movement. RF was inspired by the movement’s philosophy and goals. We both are focused on bringing together communities in order to promote social hamrony, cooperation, partnership and community service through intercultural dialog, projects of engagement and conversation.


The Gülen/Hizmet Movement

Q: What is the Gülen/Hizmet movement?
A: The Gülen/Hizmet movement is a values-driven social movement and philosophy that advances intercultural and interfaith dialog, education and community service as tools to build a better and more harmonious society.


The movement was inspired by the philosophy and teachings of Fethullah Gülen, the Turkish scholar, author and advocate. However, participants more often refer to it as the Hizmet Movement -- hizmet means “service” or, in a broader sense, serving your community – because the movement is about serving something bigger than one person or oneself.

Q: What are the movement’s values?
A: They are core values shared by the vast majority of Americans and millions of others around the world: education, human rights, freedom of expression, spirituality democracy, social justice, dialogue and community service. And importantly, the Gülen/Hizmet movement advocates taking tangible individual action to support these values.


Q: Is the Gülen/Hizmet movement a political movement?
A: No, it does not have a political agenda and reflects diverse political views.

Q: Is the Gülen/Hizmet movement a religious (Islamic) movement?
A: No. Although it originated in a community of Muslims, it has grown into a broad movement that embraces diverse religious affiliations and is built on intercultural and interfaith dialog. Indeed, the movement has been criticized by radical Islamists as “not Muslim enough.” For example, when the Taliban took control in Afghanistan, they closed down some schools that had been founded by people who were inspired by Gülen; fortunately, the new government has allowed them to reopen.

Q: Is the Gülen/Hizmet movement a Turkish movement?
A: No, although it began in Turkey, it has become a truly international movement because it speaks to core values held by Americans and others around the world.

Q: Where is the Gülen/Hizmet movement based?
A: The Gülen/Hizmet movement is not centralized; there is no legal entity or office. Fethullah Gülen’s teachings inspired the movement but he has no legal/institutional authority.

Q: Who is Fethullah Gülen?
A: A Turkish teacher, advocate and author who is considered by many to be one of the world’s most influential religious thinkers. In 2008, Gülen ranked #1 in the poll of the “Top 100 Public Intellectuals” by Foreign Policy and Prospect magazines, intended to identify “the thinkers who are shaping the tenor of our time.” For example, Gülen had a personal audience with the late Pope John Paul II in 1996 in recognition of his contributions to interfaith understanding, was praised by former U.S. president Bill Clinton for his contribution to mutual understanding, and received New York-based East-West Institute’s peace award in 2011. Most recently Patriarch Bartholemew, Head of the Orthodox World praised Gulen in an April 12, 2012 interview in the Chicago Tribune,


Q: Is Fethullah Gülen an Islamist or a secularist?
A: Fethullah Gülen is often misunderstood or mischaracterized because he doesn’t fit neatly into the common stereotypes. Some facts that illustrate his perspective:
● He has consistently opposed violence and turning religion into a political ideology.
● He has publicly called Osama Bin Laden a “monster.”
● He has condemned all suicide bombings unconditionally and Saddam Hussein’s missile attacks on Israel during the first Gulf War.
● He criticized the 2010 Gaza flotilla organizers’ failure to seek accord with Israel before attempting to deliver aid.
● He has actively advanced the empowerment of ethnic and religious minorities in Turkey, including the anticipated reopening of the Halki Greek Orthodox seminary on Istanbul’s Heybeliada Island and the Turkish government’s return of property to religious minorities.
● He supported allowing Kurdish citizens of Turkey to be educated in their native tongue.
● He has publicly promoted democracy as the best form
of governance and supported Turkey’s bid to join the European Union.

Q: What is Fethullah Gülen’s view on America?
A: Gülen praises American democracy and has praised America’s strong democratic position and legal system. After 9/11, Gülen placed an advertisement in The Washington Post condemning the attack. He said, “We condemn in the strongest of terms the latest terrorist attack on the United States of America, and feel the pain of the American people at the bottom of our hearts.”

Q: Some say that Fethullah Gülen has tried to stop publications that perceive him in a negative light. Is this true?
A: Gülen has never tried to stop the publication of media coverage of him or the movement. In fact, Gülen talks about the crucial nature of freedom in some of his books, and lists free thinking and freedom of expression as one of the aspects and characteristics of a virtuous generation. Dozens of publications that stridently attack Gülen’s teachings have been in circulation for several years and have continued being reprinted even after their authors have been found guilty by Turkish courts of libel and slander. (see Jim Harrington’s response regarding this: http://rumiforum.blogspot.com/2012/04/response-to-nytimes-setting-facts.html )

Q: What about claims by some that Fethullah Gülen has a “hidden agenda” to go back to Turkey and seize control of the government?
A: The supposed “evidence” of that that claim is a videotape of Gülen’s sermons that actually consists of pieces of several sermons deliberately taken out of context and spliced together in order to be misleading. As human rights attorney James C. Harrington noted in an April 2012 article, a Turkish trial court has ruled that the videotape was fabricated. (http://www.todayszaman.com/newsDetail_getNewsById.action?load=detay&newsId=278603&link=278603).