At this point in time, more than ever before, the “synthesizing of thesis and antithesis” of all things is clearly taking place including the spiritual and intellectual history of humankind following simultaneously the two currents. One current is that of prophethood and religious beliefs and the other is the human philosophical/scientific tradition._ When these two currents interact and cooperate, teaching and learning from each other, the result is prosperity and social harmony for humankind. When the two currents proceed separately or run counter to one another, the result is disorder, war, confusion and moral degradation.
From religion to civil society, democracies to human rights and to governance are to be reconciled harmoniously. The first strategic step in the long-awaited process of re-appropriation consists in demonstrating that the prophetic revelation historically created human social order, law making and governance among other things well before the modern democratic ideas. Nonetheless, most acceptable aspects of democratic ideals and values are said to be universal and historically faith-based. The second strategic step being the philosophical tradition, or what today might be called the scientific approach, is no longer in error. Science and philosophy that discover real truths can offer a measure of guidance for ordering society and enhancing the human condition. Philosophy can even arrive at some understanding about God. What philosophical reflection cannot perceive are human frailty, neediness and the infinite distance that separates humanity from divinity.A true understanding of a person’s place in the world can be attained only when the philosophical current is willing to learn from the prophetic teaching.
My purpose here at the present time is to determine the origins of the people of the Book, their beliefs/virtues, their practices based on prophetic teachings, misunderstandings, threats to the people of the Book and implications of losing the faith, call for interfaith dialogue and winning the unity amongst them and trying to help bridge the gap that has unfortunately caused hatred, animosity, and violence between the followers of these Abrahamic faiths. As Prophet Abraham was the cornerstone in the evolution of the three faiths, his example should be the binding tie that links them together.
When we look very closely into the Scriptures of Judaism, Christianity, and Islam in order to authenticate and harmonize mutual relationship, the commonalties between them are astounding continuation with easily reconcilable differences that are few and far between.
By bringing the followers of the three Abrahamic faiths together, we urgently need to promote peace and tolerance of each other’s point of view. This necessitates mutual understanding of the numerous similarities that are bound to bind us all together, as we build bridges across religious and cultural differences to foster a deeper sense of unity. We can strengthen our shared relationship through dialogue, listening and empathizing with each other, rather than assuming we know how it is to be another.
Origins and Interaction of people of the book
Since the dawn of human history, one of the basic tenets in the major faiths has been the acceptance of prophets and their revelations contributions to the humanizing evolution of humankind. Prophet Abraham was the father of the Abrahamic faiths and others before him (like Adam and Noah) also received revelation from God.
All people of the book refer to thousands of prophets, only a few are mentioned specifically. Islam states that there was some 124,000 prophets sent to humankind in the entire human history, only 25 are mentioned by name in the Qur’an. However, only those named in the scriptures or religious texts can be discussed.
The revelation of Qur’an to prophet Muhammad (Pbuh) confirms all the previous prophets and the scriptures. Qur’an is the source of continuation, meaning and guidance for all of humanity onto the common path of Tawhid (oneness of God). Quran relates the story of creation of the heavens, earth and human, and narrates the stories of historic Messengers and Prophets who preceded Prophet Muhammad in the 7th century A.D.
People of the book Judaism, Christianity, and Islam are faiths that share Prophet Abraham in their common lineage. Out of the present total world population of 7 billion, over 4 billion of the world population shares this common lineage and they identify themselves as members of the Abrahamic belief system. They all believe in One God and are of the Semitic origin.
The word Semitic has derived from the Greek name Shem among 3 sons (Shem, Ham and Japheth) of prophet Noah. Prophet Abraham, the patriarch of the Hebrews and Arabs, was one of the descendants of Arphaxad, son of Shem.
Prophets Moses and Jesus (Pbuh) both were descendant in the lineage of Isaac son of Abraham and from among the children of Israel. Prophet Muhammad was descendant in the Arab lineage of Ishmael the second son of Abraham.
The associated term Semitic is still a commonly used term for the Semitic languages, as a subset of the Afro-Asiatic languages, denoting the common linguistic heritage of Arabic, Aramaic, Akkadian, Ethiopic, Hebrew and Phoenician languages.
Judaism, Christianity and Islam all three thus grew out of Semitic origins that arose in the Middle East extending from Mesopotamia to the Eastern coast of the Mediterranean Sea.
Beliefs and Practices
The Jews, Christians, and Muslims have the same belief that God revealed himself to mankind via prophets for the purpose of obeying Him and for creating peace and harmony on earth.
The essence of all three faiths is the worship of the One God who created the universe, humankind and the Earth. Each, such as belief in God, the hereafter, the angels etc., shares many of the foundational teachings of theology. There being marginal differences but there is a growing trend in the acceptance of even the big bang theory. All three of them revere their respective scriptures as unique, complete authoritative and universal, regulating the spiritual role and conduct of humankind towards God Almighty. The concept of vicegerency is part and parcel of each faith, as the followers are entrusted to protect each other, plants/ animals, resources of the earth, and the environment. The concept of equality is prevalent in each of the faith traditions. The status of women has changed over the centuries. Today, women are reclaiming religious power, as they actively assert their influence in their respective synagogues, churches, and mosques.
The prophets were inspired by God to speak for Him and be His messengers. They received God’s revelations, prophecies, and commandments, which were later written in biblical scriptures for the benefit of humankind.
All three Abrahamic faiths have similar practices including praying, fasting, charity, and pilgrimage. The need to worship is common to all three faiths, and each prescribes specific words and requirements for prayer, which is performed at appointed times. All three religions believe prayer is a way to communicate with God and each other. However, they differ in how people should approach God in prayer.
The practitioners and followers of all three religions continue to believe they are different, as they perceive each other differently, they often mis understand each other. True, there may be differences in practice but for the most part there is an agreement on their underlying meaning and significance. Like in the concept of atonement, the underlying ideas of reconciliation, sacrifice, and forgiveness are evident in each of the faith traditions, although the methods by which these ideas are fulfilled or satisfied may differ.
There are number of misunderstandings about the acceptability of certain practices in Judaism, Christianity, and Islam. However,there are guidelines for correcting these misconceptions. Each faith tradition encourages its followers to self actualize in virtues and engage in noble deeds by avoiding vices and evil activities that have a deleterious impact on human personality and behavior.
Risks to the people of the Book with Implications of losing their faith
The Virtues of justice and mercy and the vices of hatred and prejudice are part and parcel of life itself. The mechanism by which we uphold justice and mercy– is by preventing hatred, prejudice and envy–that is an ongoing struggle. However, vices are having a devastating impact on the behavior of all three beliefs, and we are witnessing a continuing decline in morality and manner.
Here I must bring in the example of the Arab-Israeli conflict presently the most painful, serious and dangerous issue confronting us at the hub of all the people of the book since 1948 and if not amicably resolved, it could lead to a 3rd World War. This 3rd World War most probably could become a nuclear disaster with serious consequences.
The feud-ridden environment in the family of Abraham has been wreaking havoc with immorality, lack of mutual respect, mercy and fairness. We are all suffering from the moral decay cultural decadence and a potential disaster. The ongoing immorality can only get worse if not dealt with at this juncture.
Even America, a Christian nation, unparalleled in science and technology and was meant to be a guiding light for the rest of us in human history has been inexcusably betraying the values that had made it a melting pot and a great nation. Can we truly restore the greatness that had made America a symbol of morality, decency, democracy, brotherhood and a torchbearer of universal values? Can we truly take back what has been stolen from us by the immoral principles that have dulled our minds and eroded our souls? Or is it just too late?
Being a citizen of the East and the West, what I resent the most about the Arab-Muslim world has been its lack of moral conscience to the point of non-existent practi cal credibility. About the West and America I have certainly resented the most its audacity to turn its moral conscious into an instrument of domination leading to ongoing decline in moral credibility, fairness and justice.
We Americans can view ourselves becoming increasingly arrogant, shameful, rich, extravagant, ego driven self-centered, and sinful. This is how the past and fallen empires had become leading to their fall, then the moral decline in America must come to an immediate halt.
How? We have to work together in cooperation. We need to bring together all thinkers, intellectuals, faith and political leaders, government officials educators, and all who want to revive the morality in our nation and our extended Abrahamic family. We need to discuss the ways to restore our nation back to its moral greatness. This is going to take a great deal of time and effort, but it has to be done for the sake of our nation, our children and the future of America and our world.
Dialogue and Unity
We have to revive our passion for the principle of Tawhidic unity among all believers. Having the commitment to abide by God’s commands is the avenue toward brotherhood and solidarity. We must be cognizant of the fact that our passion to reject each other over issues of politics, theology, and fragmentation of any sort are not virtuous and constructive. They are indications that we are too often controlled by our egos and not by God’s commands. We need a passion for unity that is not something we invent; it is a God’s gift. Let us make every concerted effort to be unified. Let us exhaust every possibility and leave no stone unturned in the quest for unity. Let our efforts be the result of an earnest desire and willingness to succeed as we celebrate our differences as windows of opportunities. Let us uproot ignorance with education/knowledge, as we learn to cooperate with one another. As God Almighty has already given us the passion for unity, we must move forward to fulfill his command.
In order to unify, we need to allow for diversity. Without diversity of opinion, our hope for unity will be severely weakened. Unity must prevail over disunity. We can no longer preach unity and practice fragmentations. This requires us to find the means by which to have a sound and workable dialogue. Our pledge to unity must begin with ourselves within our families, within our communities, with each other locally and globally for all of humanity. With an open mind and open heart, we can have the most effective dialogue with each other and beyond. As we engage in dialogue, let us seek to understand before we seek to be understood.
In a quest for unity in diversity in America, at both the interfaith and antifaith levels, the major threat to monotheism does not come from non-Abrahamic faiths but, rather, from the followers of the internal traditions themselves. The challenge is how to win the unity within our own religions as well as other Abrahamic faiths and even non Abrahamic beliefs.
Abraham is a focal point in our history; we must follow his example and find the roadmap to working together for the sake of peace and consciousness. We can peacefully resolve our differences through mutual understanding and cooperation. We can escape the destructive spiral of hatred and prejudice. It can be done, and it has been done time and again because of the idea of brotherhood. Let us build upon the idea by engaging in interfaith dialogue; in so doing we must not surrender to social and political pressures. Leaders of vision, determination, and courage must stand against the multitude, follow their own lights, and withstand the ridicule visited upon them. Leaders should not be indifferent to the moral darkness, decay and misery that feed upon the poor and innocent in each of our faiths Leaders must take an active part in the quest for tolerance and cooperation, not just to get something out of it but, more importantly, to put something into it. Leaders need to make it easier for people to remain good and wrestle hand to hand with all their power, so that peace, truth, brotherhood, and freedom shall no longer be the rhetoric of the platform but dominant, sovereign fact of life.
Leaders must be nurtured in the ideals of true brotherhood; they must be trained to calculate rightly the trend of events, and must be estimated with the noble purpose of brotherhood for the sake of brotherhood. Real love for one’s faith, not violence, universal knowledge, not ignorance, pride of right, not might, respect for man, not prejudice or envy–these are the virtues of truth and the true standard of equality and justice. They all spell the end of jealousy, bring in the day of promise, and usher in the brotherhood of man, the birth of peace. The dream of yesterday becomes the confident hope of today and the realized fact of tomorrow. The religious leaders and scholars must win the peace possible through greater sacrifices. If they have good intentions, moral sense, courage and integrity and smart work they will most certainly succeed for their quest for peace and harmony. The challenge is to join together all 3 children of Abraham–hand in hand, heart to heart, in peace and harmony beginning now and without any delays.
The scholars, academics, social movements, dozens of organizations that now exist world-wide (citation), and others can help bridge the gap between the 3 Abrahamic faiths and beyond. Toward this end, interfaith dialogues can be the vehicle by which all faiths come together in peace, solidarity and brotherhood.
Muslims are required to believe in God’s Prophets and Messengers. As we read in the Qur’an 2:136: Say, 0 Muslims: “We believe in God, and the revelation given to us, and to Abraham, Ishmael, Isaac, Jacob, and the Tribes; that given to Moses and Jesus; and that given to (all) Prophets from their Lord. We make no difference between them, and we submit to God.” Qur’an verses 3:84 and 4:163 convey the same idea. At the very outset, the Quran calls Muslims to accept the former Prophets and their Books. Having such a condition at the very beginning seems very important, especially in the matter of interfaith dialogue.
Muslims Jews and Christians must learn to live together in peace and harmony once again as they did for centuries before. Islam, which had come to dominate much of the world from Arabia to Spain and to South/Central Asia during Middle Ages, was very tolerant of Jews, Christians and all others; Muslims to this day consider Jews, along with Muslims and Christians as “People of the Book” or Children of Abraham. The term Ahl al-kitab (people of the book) is mentioned in the Qur’an twenty-four times, referring to Christians and Jews in particular.
The relationship between Muslims and the “People of the Book” has been a very important subject of discussions among Muslims throughout the centuries. The ecumenical aspect of Islam and its theological foundations for dialogue have remained under constant focus. To begin with, Muslims can frame their ideas of dialogue around the primordial Qur’an verse:
“All mankind, we have created you from male and female and have made you nations and tribes that you may know one another” (Qur’an 49.13).
Islam, beyond accepting the formal and common origins of other religions and their prophets, requires Muslim believers to respect them on the basis of tawhid, ethical and moral Islamic and universal values. A Muslim is the follower of Muhammad (Pbuh) at the same time when he or she is a follower of Abraham, Moses, David, Jesus (peace be upon them all) and other Biblical prophets. From this perspective, not to believe in the biblical prophets and their scriptures mentioned in the Qur’an is enough of a reason to place someone out side the pale of Islamic belief.
The peaceful coexistence of Muslims and Jews began at the time of the Prophet of Islam himself. He had begun the initiatives towards good relations with Jewish, Christians and other communities in Medina even before his Hijrah (migration). The Jewish communities of Medina, along with the rest of the city’s inhabitants, warmly welcomed the Prophet in Medina at the time his Hijrah. Prophet signed treaties with the city’s Jewish, Christian and other tribes. He established the first Islamic state in Medina- actually a Jewish-Muslim confederation that extended to all other religious minorities the rights that were guaranteed to them in the Quran and based on Mithaq-e Madina. This was indeed one of the very first constitutions of the world and one of the greatest politico social documents ever prepared in human history. Prophet’s Medina was based on a social contract agreed upon by Muslims, Jews and others treating all of them as equal citizens of the state. They enjoyed the freedom to choose the legal system they wished to live by.
Jews could live under Islamic law, or Jewish law or pre-Islamic Arab tribal traditions. There was to be no compulsion in religion even if Medina was an Islamic state. The state of Medina was based on constitution that applied natural divine law but only in consultation with and consent of all citizens regardless of their faith. Roots of Democracy were thus certainly inherent and constitutive to the very first Islamic state in Medina established by the Prophet of Islam himself.
Caliph Omar also made a pact, in the 7th century, called a pact of Omar that allowed the Jews to return to Jerusalem -their Holy City since 586 B.C. when Babylonian ruler Nebuchadnezzar II (the king of the Chaldeans) conquered the Kingdom of Judah, destroying Solomon’s Temple and sending the Jewish people into exile in Babylon. This has been known in Jewish history as the “Babylonian Exile” or “Babylonian Captivity.” Omar was known for his tolerance and has been viewed benevolently by the Jewish tradition.
For centuries prior to 1492, a remarkable multicultural phenomenon called the Convivencia took place in Islamic Spain. From the Latin convivere, literally meaning “to live together,” the Convivencia was a period of religious tolerance, mutual respect and forbearance among Christians, Jews and Muslims. Muslim Spain was indeed a “golden era” of creativity and advancement for Muslims and also for Jews and Christians. The land of opportunity for Jews – from the 8th to the 14th century – was certainly Islamic Spain. In Muslim-ruled Spain, members of three communities spoke each other’s languages and,shared their philosophies and theologies, their sciences and their cultures.
Saladin Ayyubi (1138-1193) was one of the most charismatic and successful Muslim rulers of the Middle Ages in the Middle East. In 1187, Saladin raced through what is now Israel, conquering Tiberius and Jerusalem among other cities. His victory over the Crusaders and retaking of Jerusalem reflects his character as a true Muslim. Despite being tempted to slaughter the Christian Crusaders of Jerusalem in the same way the Crusaders had butchered the Muslims and Jews of the city in 1099 (during the first crusade), Saladin chose the nobler and the most humane path of forgiveness for Christian Crusaders.
Saladin’s magnanimous treatment of the Christians had been long remembered, and he had developed a reputation in Europe over the centuries as a civilized conqueror.
Saladin was also very generous in his treatment of the Jewish community in his realm. In 1190, he called on Jews to settle once again within the walls of Jerusalem, since they had been banned from the city during the Crusader’s occupation. The illustrious Maimonides, one of medieval Judaism’s greatest thinkers, was a court physician to Saladin.
Until the emergence of modern nationalistic ideas, Muslims, Christians and Jews had lived together peacefully and productively in Ottoman times that have not been even possible in the recent decades.
The Ottoman Empire had always had citizens professing Judaism The Ottoman Empire was a safe haven for Jews throughout its history until its end and at the beginning of 20th century.
In 1492 the Spanish Jews (Sephardic) were thrown out of Spain, along with Muslims, their homeland for more than seven centuries. On March 31st, 1492 the Spanish King Ferdinand and Queen Isabella issued the edict of expulsion and ordered conversion of all Jews and Muslims to Christianity. Some of Jewish refugees found homes in countries like Holland, France and Italy but by far the most important group preferred an Islamic country as a refuge. Their reason for this was that they had lived for centuries in Islamic Spain (Grenada, Andalusia) where they were treated as citizens. The Jews who settled in the Ottoman lands were by far the largest of those refugees.
Turkey to this day remains at the crossroads of East and West. Turkey bridges Asia and Europe. It has historically been the center for the physical and intellectual struggles between Islamic and Western civilizations. Turkey still maintains an uneasy balancing act between Western secularism and traditional ist but modernizing Islam. Modern Turkey’s experiences may offer some valuable lessons and suggestions to those seeking a way out of the international crisis of today. Turkey has been crowned with ideal and balanced interpretations of democracy, secularism and Islam. I am confident that Turkey despite its internal and temporary political turmoil will eventually depict herself as a leading candidate for the role of building bridges between cultures, faiths and civilizations.
The economic and political changes following the ascent to power of Turgut Ozal’s pro-market economic regime 1983-1993 had opened up new opportunity spaces-social and economic networks and vehicles for activism and the dissemination of meaning, identity, and cultural codes. These opportunity spaces of print and electronic media, associations, study circles, and political parties have produced the Turkish example of Islamically-oriented political and social movements committed to playing within a legal framework of democratic and pluralistic parameters, thus providing a potential model1 for other Muslim countries.
While talking about Turkey, I feel obligated to provide here a brief account of a particular voice from Turkey for interfaith dialogue, peace-building and harmony amongst the people of the Book. The voice of Fethullah Gülen (a Turkish scholar, intellectual and prime-mover of constructive ideas) and his concerted and consistent endeavors that are increasingly drawing the world-wide attention including intellectuals of 3 major faiths, academic scholarship of the West and presently the entire East. With his charismatic personality, his ever-increasing number of admirers in the world, and his tremendous openness, Gülen and his movement have been making tremendous contributions to the welfare of the Islamic countries and development of positive relationships between Islam and the West.
The world leaders and scholars are increasingly becoming aware of Gülen’s enlightenment thought, practical projects and their ever growing impact and influence already in 160 countries and the broader world.
Fethullah Gülen (1941-) in my view is the most influential Islamic personality in modern day Islamic World. His educational and social institutions include the establishment of now thousands of modern schools and several universities locally in Turkey, regionally and globally. His media networks (such as national and international channels, news magazine, and newspapers), and business organizations like ISHAD are the greatest contributions to the world at large and Islamic countries in particular.
Gülen’s moderate and global enlightenment social movement called Hizmet is now actively and increasingly engaged in interfaith and inter-civilizational dialogue to prevent the fulfillment of Huntington’s prophecy of a “clash of civilizations”. The movement has a strong engagement with pluralism based on Islamic principles, has managed to instigate a vast civic movement through his inspirational speeches and writings, has an enlightenment project to fight the social ills, has an approach to the relationship between science and religion, has best of precepts on Islamic culture of tolerance, and differentiates between civil Islam and state Islam. It has the best of ideas on interfaith dialogue.
Gülen owes a great deal of his intellectual background to the teachings of Bediuzzaman Said Nursi (1873-1960), and early Islamic figures such as Jalal ad-Din al-Rumi (d. 1273), Ahmad Sirhindi (d. 1625), Shah Wali Allah al Dihlawi (1703-1762) as well as some Western classics such as Victor Hugo, William Shakespeare, and Honore de Balzac. Gülen’s approach to modernity and his influence on contemporary Islamic thought have been profound.2
The deterioration in Muslim Jewish relations really came in 1948 due largely to the expulsion of Palestinians from their homeland by the Jews and British colonizers, and their ongoing oppression ever since. The anti-Jewish sentiments prevailing in the contemporary Islamic world are strictly a recent phenomenon and one that runs counter to the time honored Islamic tradition of fraternity, brotherhood and tolerance over the centuries.
The present day notion that Muslim-Jewish hostility is but another chapter in a long history of mutual animosity is totally false, Historically, one thing that remains quite clear is that the Muslims and Jews lived together peacefully for centuries in a mutually beneficial relationship. Reestablishing cordial relations between Muslims and Jews again will require universal ethical values of justice, friendship, compassion, love and mutual forgiveness that are neither foreign to Islam nor to Judaism.
The pressing need for dialogue among people of faith has been dramatically underscored by the events of the past many decades. The current world tensions have been accompanied by a rhetoric that speaks in terms of an escalating “clash of civilizations.” Conflict is something that is desired by certain power centers in the West and. After cold war had ended, a clash between civilizations based on religious and cultural differences has been prepared and a new foundation is being laid for the continuation of the domination by the same deranged power blocks.
The masses have been put on alarm against a frequently conjectured and feared new enemy; this enemy is more imaginary than real. It is in this manner that the masses have been prepared for every kind of war. These types of claims seem to me to be determining new goals in an attempt to influence public opinion within the framework of these destructive goals.
Some even speak as if such a “clash”, involving continued violence, were almost inevitable in the future. Others are simply perplexed and distressed about a crisis, that to them seems inexplicable, if not insolvable.
Religious beliefs and other differences among cultures can at times be the flashpoints for deep emotional and sadly destructive reactions to one another. In truth, no divine religion has ever been based on conflict, whether it is the religions represented by Moses and Jesus, or the religion represented by Muhammad, upon all of them is peace. On the contrary, these religions are strictly against disorder, treachery, conflict, and oppression.
Humility is an attribute of true Muslims; example of an incident that occurred between Rumi and a Christian priest can be recalled here. According to the story, a priest visits Rumi and wanted to kiss his hands out of respect. Yet, Rumi was quicker and he kissed the hands of the priest first. Rumi said that even in humility, he wanted to be the first. Dialogue with adherents of other religious traditions, is an integral part of an Islamic ethics and morality that has been neglected for a long time. In this connection too there is Jesus’ saying in the Gospel, on the occasion when some people brought to him a woman caught in adultery, asking what was to be done with her. Jesus said, “Let one who is without sin among be the first to throw a stone at her” (John 8:7).
By this, he meant that no one should think of his/her own superiority over others. Instead they should be humble and open to dialogue.
Islam means peace, security, and well being. Thus, in a religion based on peace, security, and harmony, war and conflicts are negative aspects. True Islam has always breathed peace and goodness. Islam considers war as an aberration. Rules have been placed in order to balance and limit war even if defensive. For example, Islam takes justice and world peace as a basis:
Let not the hatred of others to you make you swerve to wrong and depart from justice. (Quran: 5:8)
I see two sides of our world, exhausted by the conflicts and wars of our day: from one perspective, it is becoming the potential site for new wars and conflicts due to the greedy appetites of man, but from another perspective, it is becoming the cradle of brotherhood, love, and unity due to the efforts of people who are ambassadors of peace and dialogue like Fethullah Gülen. I have a genuine hope that the future will give birth to a more joyful, just, merciful and tolerant world, due to interactive initiatives among Muslims, Christians and Jews, who, despite having competed with each other and opposed each other for too long, are still rooted in and nourished by the same source and share the same principles; and these initiatives among major world religions are bound to grow including all other religions of the world.
Malice and hatred could turn the earth into a pit of Hell. We should carry forgiveness to those whose troubles are pushing them into the abyss. The excesses of those who have no forgiveness or tolerance made the past century the most horrific ever. Thus, the greatest gift today’s generation can give is to teach their children how to forgive and be tolerant.
We should ignore others faults, respect different ideas, and forgive what is forgivable. We should do this to touch hearts and benefit from differing ideas that force us to keep our heart; spirit, mind and conscience always open for dialogue, peace and mutual harmony.
Those who do not subscribe to a theory of the inevitability of a “clash of civilizations” propose instead a “dialogue of civilizations” and cultures. This would involve consistent exchange of views that enrich our understanding of each other and raises our consciousness about the best of the spiritual insights in the religious traditions that we hold so dear.
This would result in the mutual enrichment of all as human beings and in a deeper mutual understanding of the nature of a God of mercy and peace whom our civilizations worship in common.
Plurality of religions, beliefs, patterns of worship, ethics, and nationhood, etc. are existential realities. This is a fact of our contemporary world, both on the global scale and also on the level of specific societies locally. And religions are life expressions of the experience of revelation in any given historical context. They are, therefore, limited by factors of history, geography, culture, and language.
Dialogue becomes a necessity in order to transcend these limitations. Since no singular expression is ultimately complete and exhaustive, one way to advance in the human experience of fullness is to become more and more enriched by the contributions of complementary and pluralistic expressions. With the encounters of a new expression, a hidden gem of truth is bound to be awakened, and new potentials are bound to blossom for humankind. For example, Thomas Merton had a new interpretation of Christian religious experience after his encounter with Buddhism.
There have been increasing numbers of Initiatives post 9/11 worldwide, that are about ‘Cooperation’ of Civilizations and cultures and religions to acquaint us to alternatives in Muslim, Christian, and Jewish spirituality which should lead us toward peaceful, non-violent, and respectful living together as “civilizations” in an otherwise potentially volatile world.
Fourteen centuries ago, Islam made the greatest ecumenical call the World had ever heard. The universality of Islam’s call as the last religion to be revealed to humanity is used as the basis for Muslims to engage in dialogue starting with the People of the Book (Jews, Christians and others):
“O people of the book/ Come to common terms as between us and you: that we worship none but God; that we associate no partners with Him; that we take not, from among ourselves lords and patrons other than God.” If they turn back, say you: “Bear witness that we are those who have submitted to God’s will.” [Quran: 3:64]
In this call, a divisive matter is mentioned and a warning is given: Don’t leave God due to misunderstandings or other reasons, and beware of those who use religion to divide.
When there are hundreds of common bridges between us, it is a mistake to stress a few differences. When people really understand such things, Islam, Judaism and Christianity will certainly contribute most positively to relationships between communities and countries.
The world today needs peace more than at any time in human history, and most of its problems arise from excessive worldliness, scientism, materialism and the ruthless exploitation of nature. Everyone talks so much about the danger of war and environmental pollution that peace and ecology are the most fashionable words on people’s minds and tongues. But the same people wish to remove those problems through further conquest and domination of nature and others. The first step during the dialogue is, to leave aside the polemics between different religions and bring to the fore the common points
which are far more numerous.
As Rumi had said, “One of my feet is in the center, the other rotating among all 72 nations”. Thinking in this way, we must draw a circle wide enough to include not only religious people, but also all of humanity, and stretch out our hands to everyone in peace. It is important not to forget that all relations between civilized people are through dialogue, through excluding and leaving behind the use of force to pursue any end against each other.
Tolerance is one of the most essential elements of morality, and a very important source of spiritual discipline and value. It brings merits of mercy and justice to attain further depth and breadth, and evil and vice to shrink into insignificance. God’s blessings come through the prism of tolerance embracing us all and the creation. This embrace is so broad that a drunk would suddenly set himself free and become a Companion of the Prophet, and a murderer would turn to the truth and reach the highest rank.
We are endowed with the virtues of compassion and friendship, love and empathy, forgiveness and tolerance, freedom and liberty, from God almighty. How can we expect all these unless we do not first extend them to others?
Sheikh Ahmad Sirhindi (1564- 1624), an Indian Islamic scholar and jurist, who had explored khillah, a concept of loving friendship3 and explained the centrality of this concept. He spoke of this urgent task of each believer and being connected “with the spiritual relationship between Ibrahim and Muhammad and with the concept of friendship (khillah).” He went on to say:
This friendship, which is the highest manifestation of Jove (hubb), is the principal force responsible for the creation of the world and its continued existence. Originally it belonged to Ibrahim, the Friend of Allah (khalil Allah). Having reached this exalted stage, Ibrahim was made the imam of all, and even Muhammad (Pbuh) was ordered to follow him.4
This idea of friendship inspired contemporary writers and intellectuals such as Nursi and Gülen to cultivate a friendship with all those who profess the faith of Abraham, even those outside the Islamic community among the ‘People of the Book.’
From Shah Wali Allah al Dihlawi, Gülen learned how to think about the role of traditional Islamic mysticism in the modern world.5 In particular, Shah Wali Allah insisted that Muslim thinkers should always incorporate the lessons learned from the Sufi masters of the past into the framework of the traditional Islamic teachings. He said, “Sufis without knowledge of Qur’an and sunnah, and scholars who are not interested in mysticism, are brigands and robbers of the deen (religion).”6
A close examination of Gülen’s thought shows that he is one of the foremost Muslim scholars of the present day Islamic World who has been promoting dialogue and tolerance between the Muslim communities, who differ among themselves in many important ways, as well as between Muslims and the adherents of the other religious traditions.
Examining Gülen’s teaching on interreligious dialogue, one notices in the first place that he traces the idea back to basic Islamic themes. Gülen took the “Bismillahir Rahmanir Raheem” the beginning of almost every chapter of the Qur’an, as a starting point. In this phrase, God’s attributes are recorded as, “the most Compassionate and the most Merciful.” The recurrence of this phrase over and over again, one hundred and fourteen times, in the Qur’an must be taken seriously, according to Gülen.7 He proposes that by this it does mean that God teaches us, among other things, to be compassionate and merciful in our relations with our fellow human beings, and with nature.
In one of his writings on compassion Gülen says:
Compassion is the beginning of being; without it everything is chaos. Everything has come Into existence through compassion and by compassion It continues to exist in harmony. … Everything speaks of compassion and promises compassion. Because of this, the universe can be considered a symphony of compassion. All kinds of voices proclaim compassion so that it is impossible not to be aware of it, and impossible not to feel the wide mercy encircling everything. How unfortunate are the souls who don’t perceive this… Man has a responsibility to show compassion to all living beings, as a requirement of being human. The more he displays compassion, the more exalted he becomes, while the more he resorts to wrongdoing, evil, oppression and cruelty, the more he is disgraced and humiliated, becoming a shame to humankind.’8
We can now turn our focus to the concept of love as we find in Fethullah Gülen’s writings. Speaking of love, Gülen focuses his attention on one of the ‘beautiful names’ of God, ‘al-Wadud’, the Beloved One9 by implication, he points out that Muslims are expected to reflect this attribute in their lives by being a people of love. In fact, Nursi, Gülen’s predecessor, made love the motto of his own philosophy. Gülen says, “There is no weapon in the universe stronger than the weapon of love.”10
Gülen’s understanding of love is evident in the following quotation:
Love is the most essential element in every being, a most radiant light and a great power that can resist and overcome every force. Love elevates every soul that absorbs It, and prepares it for the journey to eternity. Souls that have made contact with eternity through love that we can exert ourselves to implant in all other souls what they receive from eternity. They dedicate their lives to this sacred duty, for the sake of which they endure every kind of hardship to the end. Just as they pronounce ‘love’ with their last breath, they also breathe love while being raised on the Day of Judgment.11
Clearly,then, the concepts of compassion and love are basic principles of Gülen’s belief based on Islamic teachings. With a strong voice, he advocates tolerance, forgiveness and humility as central Islamic ethical values. They are interrelated and one requires the other. In a recent and another writing, Gülen has the following to say about tolerance:
Those who close the road of tolerance are beasts that 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.12
Gülen finds the roots of these themes in the teachings of the Prophet of Islam himself, from whom he quotes the following tradition, “Whoever is humble, God exalts him; whoever is haughty, God humiliates him.13 In this thought, which is at the heart of Islamic ethics and morality, Gülen finds the basis for interfaith dialogue. He believes that dialogue will be the natural result of the practice of Islamic ethics and virtues.
Anyone who believes in his/her own superiority will never come to the way of dialogue. The opposite is the case for one who humbles him willingly; such a person will be more likely to settle differences through dialogue with others. Those among us who want to reform the world must first purify and reform themselves; purifying their inner selves from hatred, rancor, and jealousy and adorn their outer beings with virtue. Goodness, beauty, truthfulness, and being virtuous are the essence of the world and the humanity. Whatever happens, the world will one day find this essence. No one can prevent that forever.
References
1For example, see Bulent Aras and Omer Caha, “Fethullah Gülen and his Liberal “Turkish Islam” Movement.” Middle East Review of International Affairs 4:4 (2000).
2The Muslim World, Special Issue, July 2005 – Vol. 95 Issue 3 Pages 325-471
3Nursi considers the concept of Khillah as his mashrub (modus operandi) in his treatise on sincerity. See Nursi, Risale-i Nur Kulliyati, Vol. 1, p.668-672. (Istanbul: Nesil. 1996).
4Friedmann, Shaykh Ahmad Sirhindi, pp. 18-19.
5see J. M. S. Baljon, Religion and Thought of Shah Wali Allah Dihlawi 1703- 1.ZQ.2 (Studies in the History of Religions. XLVII; Leiden: E.J. Brill, 1986).
6Quoted in Baljon, Religion and Thought of Shah Wali, p. 78.
7The phrase is mentioned at the beginning of all chapters in the Qur’an, with the exception of al Tawba (ch. 9) the phrase also is mentioned in its complete form in another chapter, al-Naml, and (27:30). This makes the total 114.
8M. Fethullah Gülen, Towards the Lost Paradise, (London: Trustar, 1996), pp. 40-2; see also M. Fethullah Gülen, Fatiha Uzerine Mulahazalar (Considerations on the Chapter Fatiha), (Izmir: Nil Yayinlari, 1997), pp.90-95.
9M. Fethullah Gülen, Kalbin zumrut (Pirlanta Kitap Serisi; Izmir: Nil Yayinlari, 1994), p.215.
10Compare this to when Nursi said that “We are devotees of love and don’t have time to hate,” Bediuzzaman Said Nursi, Divan-i Harbi Orfi, in Risale-I Nur Kulliyati, vol. II, p.1930. See also Fethullah Gülen, Hoşgörü ve Diyalog İklimi (ed. Selcuk Camci and Kudret Unal; Izmir: Merkur Yayinlari, 1998), p. 132.
11Ibid.,p. 59.
12M. Fethullah Gülen, “Forgiveness·, The Fountain 3 (April-June 2000), pp.4 – 5.
13M. Fethullah Gülen, Key Concepts in the Practice of Sufism (Fairfax, Va.: The Fountain, 1999), p. 76.
