Watch Video

Gülen’s Perspective on Forgiveness

Dr. Radhi H. Al-Mabuk

Abstract
The topic of forgiveness used to be almost the exclusive domain of philosophers and theologians. However, in the last three decades, considerable attention has been paid to forgiveness by a host of professionals including educators, psychologists, therapists, and health practitioners.

Given the increasing interest in forgiveness, students of forgiveness have studied its religious roots. Most of the Islamic theological writings that exist about forgiveness seem to center on imploring adherents to forgive but often do not provide an integrated and comprehensive process of how to put it into practice. However, in his numerous writings, speeches, and sermons, Gülen advanced a coherent perspective of forgiveness situated in the larger context of mercy.

The focus of this presentation is on forgiveness, which is one of the major aspects of spirituality in Gülen’s teachings.   There will be two parts to the presentation:

(1) Gülen’s understanding of holy scriptural injunctions about forgiveness; and (2) examples of forgiveness-in-action from Gülen’s personal experience will be provided. Within the first and second parts, the following questions will be examined: Does Gülen advocate conditional or unconditional forgiveness? Does Gülen equate forgiveness with reconciliation? Does Gülen acknowledge that forgiveness and justice can exist side by side? Does Gülen conceive of forgiveness as an act of courage and strength of faith? Does Gülen believe that there are certain people that a human being cannot forgive? Does Gülen provide certain attributes or characteristics for those who are forgiving and those who are un-forgiving?

The presentation will conclude by providing implications of Gülen’s ideas about forgiveness for our daily practice of forgiveness which can ultimately produce a more peaceful world.

Forgiving “consists of a return to our essence and finding ourselves again.”
Fethullah Gülen

The word forgiveness appears 61 times in one of Fethullah Gülen’s books, and has a section devoted to the topic of forgiveness (Gülen, 2006). As I read the different parts of the book that relate to forgiveness, I quickly got the sense that Fethullah Gülen is offering a new renaissance—that of the heart.  His efforts toward this renaissance had placed him at the top of the list of “the World’s Top 20 Public Intellectuals” by the magazine Foreign Policy & Prospect in 2008.” (Cihan Yenilmez, 2010). The concepts of love, peace, and tolerance, which are prerequisites to forgiveness, stand out as prominent qualities that define both Fethullah Gülen and his movement. In the Forward written by Dr. Michel’s to Fethullah Gülen’s Toward a Global Civilization of Love and Tolerance Book (2006, p. 10), Dr. Michel used the phrase “agent and witness to God’s universal mercy.” Fethullah Gülen’s pronouncements and teachings about forgiveness that are matched by actions place him at top of the list of the World’s Top agents and witnesses to God’s universal mercy.

So, what is Fethullah Gülen’s perspective on forgiveness? This paper attempts to answer this question, and is divided into two major sections. The first section provides a background or context within which Fethullah Gülen’s view of forgiveness will be situated, and will include a definition of forgiveness, what it is and is not, some philosophical objections to forgiveness, and benefits of forgiveness. In the second section, Fethullah Gülen’s view of forgiveness will be presented with an analysis of his view that fits into the existing forgiveness literature.

 

Introduction
The concept of forgiveness is not new; it is an ancient, complex phenomenon that has been given significant attention by the world’s three major religions: Islam, Christianity, and Judaism, and other spiritual traditions such as Hinduism and Budism. Also it has been a fascinating topic of study for philosophers owing to its humanizing, healthful, and restorative functions. Because of its inherent theological character, the concept of forgiveness was largely ignored by social scientists, especially psychologists until the mid 1980s. The empirical investigation of forgiveness began at the University of Wisconsin-Madison led by Professor Robert Enright. The forgiveness process model and developmental theory that Enright and his Human Development Study Group (1991) developed and tested laid the foundation for the modern-day scientific exploration of forgiveness. The forgiveness literature base went from a few articles and books to hundreds of articles, books, and many doctoral dissertations. Moreover, several conferences focus solely on forgiveness research and applications have been convened in and outside the United States.

 

Definition of Forgiveness
Forgiveness is a complex process which usually occurs following an injury.  It is primarily concerned with psychological healing through which the injured party releases the injurer from any felt resentment and possible behavioral retaliation (Augusburger, 1970; Droll, 1984; Fitzgibbons, 1985; and Smedes, 1984). The injurer is also released from inner anger and resentment, and thus has no psychological hold over the injured person (Enright, 2001). Smedes (1984) described the hurt that constitutes a crisis of forgiveness has three aspects. It is always personal, unfair, and deep.  Forgiveness is personal in that is can only be directed to persons, not nature ( i.e., a tornado) or a system (i.e., an institution). It is also unfair in the sense that the person does not deserve the pain or that the pain was not necessary. The third aspect, depth, means that forgiveness follows a deep, long-lasting injury from the other person. The unfair, personal, and deep injury may be psychological, emotional, physical, or moral (Smedes, 1984). Since a precise definition of forgiveness is key to understanding Fethullah Gülen’s perspective on it, it is useful to consider what forgiveness is not.

 

What Forgiveness Is Not
According to Enright et al., (1987), there are a number of aspects that are often conflated with forgiveness but are in fact not characteristics of it. To begin with, forgiveness is not forgetting. A deep injury leaves an indelible mark on the fabric of one’s being that is hard to dislodge. Forgiveness is not reconciliation or coming together again. Forgiveness is an inner release while reconciliation is a behavioral coming together. Someone can forgive and yet not reconcile as it may sometimes be either unsafe or impossible to reconcile. It may be unsafe because the injurer remains unchanged, or impossible to reconcile with him/her because the person is either nowhere to be found or is deceased. Forgiveness, however, includes a willingness or a waiting in hope that the other changes. Forgiveness, of course, paves the path toward the possibility of reconciliation.

Forgiveness is not condoning the other’s action by saying, “Oh, well, he/she didn’t mean it, so I’ll excuse it.” The true forgiver recognizes the injury or injustice as serious. Forgiveness is not pardon or letting the other person off the hook. Forgiveness is an inner release while pardon is usually thought of as public, behavioral release, such as when a prisoner is let out of jail. Moreover, forgiveness is not indifference by thinking the injurer’s action after all just isn’t important. Deep injury is important to realize as such. Forgiveness is not simply a diminishing of anger over time; it is an active process to release the other while one is still feeling angry. Furthermore, forgiveness is not manipulative, and it does not lead to one person always being “inferior” to another. Instead, it allows both parties to stand on equal ground. In true forgiveness, the forgiver acknowledges the enormous pain, and does not dodge or repress the problem.

Fethullah Gülen’s view on this issue is relevant. In talking about evil doers, Fethullah Gülen said, “I don’t believe there is any possibility that anyone could see an act that is disrespectful to forgiveness as being acceptable (of the evil done with impunity)”. So in his view, forgiveness is neither indifference, nor condoning, nor pardon (Gülen, 2006, p. 73).

Despite all the defining features of forgiveness, the literature contains writings of people who raised some philosophical objections. To begin with, Nietsche (1887) dismissed forgiveness as a practice only for the weak. His position can be challenged in two ways. First, when one truly forgives he or she does not condone the act by saying, “let it go, it’s ok.” Second, a true forgiver does acknowledge the hurt. The weak person, on the other hand, does not acknowledge the hurt; the weak does not struggle to see the other in a new light. Moreover, true forgiveness is not despair; it is release which courageous.

Others claim that forgiveness can put the forgiver in a one-up position. Real forgiveness is not a power play; it allows both the forgiver and forgiven to stand on equal ground. It is a wiping of the slate clean as North (1987) described it. Still others (i.e., Lewis, 1980) believe that a forgiving attitude leads to letting criminals off lightly. In other words, forgiveness thwarts justice. Here, forgiveness is confused with legal pardon. A person can forgive a criminal who is still behind bars.

Another philosophical objection is that forgiveness may be dangerous. For example, a spouse forgives her husband and then he abuses her again. Forgiveness is again confused with reconciliation here. Murphy (1982) stated that a too-ready tendency to forgive may show a lack of self respect. This assertion would be correct if one ignores his anger, which is not the case in true forgiveness where a person acknowledges his own anger. A somewhat similar assertion to Murphy’s is given by Hunter (1978) who viewed forgiveness as a reaction formation whereby a forgiver hides his or her deep anger and resentment. This view is not consistent with true forgiveness in which a forgiver tries to cast off the anger, not hide it.

Two additional objections include Droll’s (1984) assertion that the forgiver will feel make the injurer feel inferior even when he/she did not intend this message of inferiority. This view conflates forgiveness with reconciliation where a forgiver simply tries to wipe the slate clean and has the right to forgive even if the other misinterprets his or her motive. The final objection is that forgiveness is considered alienating from one’s true nature (survival of the fittest). Findings (Brandsma, 1982; Hunter, 1978; and Fitzgibbons, 1986; Al-Mabuk, 1990, 1996, 1998) about that the impact of forgiveness on the forgiven show that deep anger, not forgiveness, can alienate from self.

Fethullah Gülen’s perspective is deeply rooted in his Islamic faith and views forgiveness as a supererogatory or merciful act. He always refers to the two primary sources of the Quran and traditions of the prophet to teach about or support his forgiving and peaceful stances. In one of his sermons, Fethullah Gülen cited this hadith, “Without doubt, My Mercy precedes My wrath,” and the Quranic verses, “My mercy extends to all things (Al-Araf 7:156), and “They swallow their anger and forgive people. God loves those who do good” (al-Imran, 3:134).

Fethullah Gülen points out that the divine attribute of Mercy is foundational to the concept of forgiveness. God, without showing any exception, “nurtures and protects all human beings, and He continues to give sustenance even to those who deny Him ( Fethullah Gülen’s website, 204)”

A key to understanding Fethullah Gülen’s perspective on forgiveness is the concept of “patient endurance” which he derived from the following Qur’anic verse: “And if you have to respond to any wrong, respond to the extent of the wrong done to you; but if you endure patiently, this is indeed better for he who endures (An-Nahl 16:126). The notion of “patient endurance” where a person buries the pain in his/her chest is synonymous to the Christian notion of absorption of pain which paradoxically frees one from pain. This pious act of burying of pain is not to be confused with the psychological concept of repression, which is a natural response to pain.  But if left unaddressed, it can grow and fester.

Another key term that Fethullah Gülen uses, and sometimes interchangeably with forgiveness, is tolerance. In one of his speeches, Gülen (2006) refers to Prophet Mohammed’s example of tolerance and forgiveness especially with the people of Mecca who were violently hostile to him. They fought him, conspired to kill him, expelled him from his homeland, and did everything they could to annihilate him and his followers. When the conquest of Mecca occurred, the hostile Meccans were anxious to see what the prophet would do to them. “As a sign of his vast compassion and mercy, the prophet said to them, I speak as Joseph spoke to his brothers: There is no reproach for you today (because of your previous acts). God will forgive you also.  He is the Most Merciful of the merciful.  Go; you are free.”

A second example of kindness, forbearance, and tolerance that Fethullah Gülen uses as an example to promote tolerance is when someone called Abdullah ibn Ubayy, who had been a lifelong enemy, died, the prophet demonstrated his tolerance and compassion by giving his shirt as a burial shroud and said, “As long as there is no revelation forbidding me, I will attend his funeral” (Gulen, 2006, p. 88). For Gulen, since tolerance is rooted in the holy Qur’an and manifested in the actions of the prophet, a Muslim’s thoughts, feelings, and actions must be congruent with these sources.

In the same speech given in 2004, Fethullah Gülen proposed that “platforms for tolerance should be developed in our society. Tolerance should be rewarded; it should be given precedence at every opportunity” and “tolerance must permeate all of society so much so that universities should breathe tolerance, politicians should talk about tolerance, people in the music world should write lyrics about tolerance, and the media should give support to positive developments concerning tolerance” (p. 3).

In addition to the concepts of “patient endurance”, and tolerance, Fethullah Gülen also includes the dynamic of compassion which provides both the willingness and will to forgive others. As an example for compassion, Gülen turns to Prophet Mohammed’s life for inspiration. More specifically, Fethullah Gülen refers to an incident in which the prophet was wounded severely in the Battle of Uhud, and the prophet manifested his love and compassion by raising his hands and offering this prayer, “O God forgive my people, for they do not know” (p. 121). In this example, Gülen sees the compassion, love, courage, and optimism that the prophet displayed in the face of hatred, hostility, and ignorance. Thus, he embraces and practices unconditional love. Gulerce (2010) indicated that Fethullah Gülen said the following when speaking about unconditional love, “When you show love to people, you should not expect a favor in return. There would be no end to it. You must love people unconditionally” (p. 2).

 

Forgiveness Heals Wounds
As to why forgiveness is so central in Fethullah Gülen’s thinking, feeling, and acting, Fethullah Gülen addresses this issue by saying, “we believe that forgiveness and tolerance will heal most of our wounds, if only this celestial instrument will be in the hands of those who understand its language” (Gülen, 2006, p. 73). Gülen understands the healing power of forgiveness and discerns its potent transformative effect on the individual and society. The precondition to reaping positive results of forgiveness depends on accurate understanding of the language of forgiveness and proper implementation of its process. Although not included in the quote above, Fethullah Gülen alluded to the language of forgiveness in a recent article that appeared in Today’s Zaman (Oct. 14th, 2010), Hüseyin Gülerce who wrote about Fethullah Gülen’s remarks regarding accusations leveled at him and his movement, quoted Gülen saying that, “He would still never ask God to punish those who make such groundless claims against his movement and its members…and that the claims will not stand forever.”

In the same article, Mr. Gülerce noted that following the harsh criticism by reform opponents after the majority voted in favor of the constitutional amendment package, Fethullah Gülen “called on everyone to adopt a more peaceful and tolerant language when speaking about others. “Everyone should revise their discourse. They should quit shouting at others and giving into to frantic behavior. Instead, they should adopt a softer and more loving discourse. We should never forget that screaming and a frantic attitude only trigger hatred, not love.”

Moreover, Fethullah Gülen displays a solid grasp of the idea that forgiveness is a process that a person goes through following a personal, unfair, and deep offense. According to an interview with Fethullah Gülen by Nevval Sevindi which appeared in the Yeni Yüzyıl Daily, 1997, he was asked this question, “You have suffered a lot in your life. How did you overcome events that could have smothered your enthusiasm and smashed you?”

Fethullah Gülen’s response was, “Once I was followed for 6 years as if I were a traitor. It bothered me, but I forgot it. I don’t feel hostility toward anyone. Even then I approached the matter logically, not emotionally. I’ve forgiven the people who did this. If one day I see the faith of the people secured and a peaceful atmosphere surrounding the world, then everything will have been worthwhile.”

Key words and phrases from Gülen’s answer such as “it bothered me,” “I forgot it,” “I don’t feel hostility,” and “I have forgiven the people who did this” all relate to forgiveness steps that the Enright et al. (1987) elaborated and other researchers modeled after. The first phrase “it bothered me” relates to the first phase in the forgiveness journey and is called “Dealing with the Pain, or the Uncovering.” This phase immediately follows the injury, and depending on the intensity of pain, most people employ psychological defenses to shield themselves from the pain. And, the longer they deny or repress their emotions, the more likely is the pain to take its toll on the individual physically and mentally and to spillover to their relationships.

The second phrase, “I forgot it” refers to the mitigation of pain through the passage of time, and that the enormous initial negative emotional response has diminished. If forgetting is not characterized by cessation of hostility, resentment, and anger, then it simply shows that forgetting is being used as a psychological defense mechanism. In Fethullah Gülen’s case, he mentioned that he “did not feel hostility toward anyone” which reflects that he dealt with the pain which led to replacing hostile impulses with positive ones. The other critical phase of forgiveness that Gülen went through is captured by this phrase, “then I approached the matter logically, not emotionally.” One can conclude that Fethullah Gülen conducted a cost-benefit analysis of forgiving or not forgiving and his reason prevailed over his emotions. He managed his negative emotion very wisely as he knows about the destructive power of anger. Gülen described anger as “a temporary madness and it results in regret,” and advises people to not allow grudges to infect their reason. In a speech, Fethullah Gülen said, “Let’s not allow our grudges to affect our style. Let’s be fair. Let’s be impartial and objective.”

The other important phase demonstrated by Fethullah Gülen is his choosing to forgive those who treated him as a traitor for 6 years. This phase is known in the forgiveness literature as Decision phase. One can decide to pursue a justice or mercy route. If the person elects the justice route, he/she can either take the injurer to court and have the legal system resolve the issue, or choose to mete out the punishment him/herself. Meting out the punishment by the individual often leads to a vicious cycle of revenge. The legal route may resolve reparation issues but the injured person must still with the emotional wounds caused by the injurer.

Fethullah Gülen selecting among strategies to deal with the people who hurt him must have considered the other’s motives, needs, and reasons for acting the way they did. This cognitive appraisal must have then engendered positive attitudes and feelings of goodwill toward those who committed the injury.

Given that Gülen’s perspective on forgiveness is rooted in and motivated by his deep and genuine faith, he chose the route of mercy with the belief of being forgiven by God which made him and continue to make him to forgive others. This kind of forgiveness which Trainer (1981) labeled as intrinsic forgiveness is characterized by benevolent behavior and an inner change in attitudes and feelings about the offender, and, over time, it becomes an internalized and automatic response that predispose the individual to choose it over other options in a crisis situation.

 

Belief in the Individual
Fethullah Gülen has a profound belief in the power of the individual to transform society for the better. Sevindi (2008) stated that Fethullah Gülen believes in the individual’s central role in society, and quotes Gülen’s words, “every thing of beauty, and every value present in individuals is multiplied and reflected in society. In contrast, everything that is inappropriate, every insufficiency, is a scandal, and as a scandal blocks society’s path and inflicts deep wounds upon it” (p. 4). The use of forgiveness language brings about harmony of heart and mind to the individual and society.

The final though on Fethullah Gülen’s perspective on forgiveness is that it becomes a consistent factor in one’s life. Forgiveness has been a common thread in Gülen’s life. Today’s Zaman columnist Huseyin Gülerce shared notes that he took on his week- long visit to Fethullah Gülen related to the significance of  consistency and matching one’s words with actions. The following is a relevant quote, “No one can stop us humans when it comes to theories and words. We all become a Ferdawsi, Persian poet, when we speak. We must do our best to represent our values. Everything should be supported by representation. You should live a consistent life. If you behave this way, then people who are in quest (for truth) will find you. Then for the sake of God we will go to them” (Gülerce, 2010).

In summary, this paper has attempted to describe Fethullah Gülen’s perspective on forgiveness. First, a context about what forgiveness is and is not as well as philosophical objections was provided. The remainder of the paper focused on different aspects of Fethullah Gülen’s view of forgiveness including prerequisites of faith, understanding, love and compassion, and tolerance. It is evident from both the advice and real-life examples of Fethullah Gülen, forgiveness holds the promise to transforming hostility, resentment, and hatred into peace, love, and harmony among individuals and societies.

For this paper, the author relied on stories, interviews, and books written by or about Gülen to develop Fethullah Gülen’s perspective on forgiveness. It would be very useful to conduct an extensive interview with Fethullah Gülen focusing exclusively on the subject of forgiveness. The interviewer can ask about more personal accounts of forgiveness acts, the process he goes through to forgive, and the benefits he has experienced. The data gathered will inform forgiveness researchers and practitioners and will undoubtedly inspire more people to be agents and witnesses of God’s universal  mercy.

 

REFERENCES

Al-Mabuk, R.H. (1990). The commitment to forgive in parentally love-deprived college students. Doctoral dissertation, University of Wisconsin-Madison.

Al-Mabuk, R.H. & Downs, W.R. (1996).  Forgiveness therapy with parents of adolescent suicide victims.  Journal of Family Psychotherapy, 7(2), 21-39.

Al-Mabuk, R.H., Dedrick, C.V.L, & Vanderah, K.M. (1998).  Attribution retraining in forgiveness therapy.  Journal of Family Psychotherapy, 9(1), 11-30.

Augsburger, D. (1970). The freedom to forgive. Chicago: Moody Press.

Brandsma, J.M. (1982). Forgiveness: A dynamic, theological and theoretical analysis. Pastoral Psychology, 3(1), 40-50.

Çetin, M. (2010, October 14). Infiltrating or contributing? Today’s Zaman. Retrieved from http://www.todayszaman.com

Droll. D.M. (1984). Forgiveness: Theory and research. Doctoral dissertation, University of Nevada-Reno. Dissertation Abstracts International – B, 45(08), 1985, p.2732.

Ebaugh, H.R.(2010). The Gülen movement: A sociological analysis of a civic movement rooted in moderate Islam. NY: Springer.

Enright, R.D. (2001). Forgiveness is a choice: A step-by-step process for resolving anger and restoring hope. Washington, DC: American Psychological Association.

Enright, R.D. et al. (1987). To err is human…to forgive is not my thing: I dissent. Paper presented at the Dissenter’s Forum, University of Wisconsin-Madison, October 29.

Enright, R.D. & Human Development Study Group. (1991). The moral development of forgiveness. In W. Kurtines & Gewirtz (Eds.), Moral behavior and development: Advances in theory, research, and Application. (Vol.1). Hillsdale, NJ: Erlbaum.

Fitzgibbons, R.P. (1986). The cognitive and emotive use of forgiveness in the treatment of anger. Psychotherapy, 23, 629-633.

Görçüm, A. (2010, October 11). ‘Prophet Muhammad example of coexistence’. Today’s Zaman. Retrieved from http://www.todayszaman.com

Gülen, F. (2006). Toward a global civilization of love and tolerance. NJ: The Light, Inc.

Gülen, M.F. (14 June 2006). Tolerance in the life of the individual and society. Retrieved from

http://en.fgulen.com/love-and-tolerance/269-forgiveness-tolerance-and-dialog/1800

Gülen, M.F. (14 June 2006). Islam as a religion of universal mercy. Retrieved from http http:// en.fgulen.com/love-and-tolerance/269-forgiveness-tolerance-and-dialogue/1809-islam-as-a-

religion-of-universal-mercy.html

Gülen, M.F. (14 June 2006). Forgiveness. Retrieved from http http://en.fgulen.com/love-and- tolerance/269-forgiveness-tolerance-and-dialogue/1797-forgiveness.html

Gülerce, H. (2010, October 14). I am just Fethullah the son of Ramiz. Today’s Zaman. Retrieved from http://www.todayszaman.com

Hunter, R.C.A. (1978). Forgiveness, retaliation, and paranoid reactions. Canadian Psychiatric Association Journal, 23(3), 167-173.

Keneş, B. (2010, October 13). On polarization and conciliation. Today’s Zaman. Retrieved from http://www.todayszaman.com

Lewis, M. (1980). On forgiveness. Philosophical Quarterly, 30, 236-245.

Murphy, J.G. (1982). Forgiveness and resentment. Midwest Studies in Philosophy, 7, 503-516.

Nietzsche, F.W. (1887). The genealogy of morals. Trans. P. Watson. London: S.P.C.K.

North, J. (1987). Wrongdoing and forgiveness. Philosophy, 62, 499-508.

Sevindi, N. (1997, August). The New York conversation. Yeni Yüzyıl Daily.

Sevindi, N. (14 June 2006). Biography: Sufferings in his life. Retrieved from http://en.fgulen. com/about-fethullah-gulen/biography.html

Sevindi, N. (14 June 2006). Biography: Why does he cry? Retrieved from http://en.fgulen.com/ about-fethullah-gulen/biography.html

Sevindi, N. (2008). Contemporary Islamic Conversations: M. Fethullah Gülen on Turkey, Islam, and the West, I.M. Abu-Rabi’, (Ed.). NY: State University of New York Press.

Smedes, L.B. (1984). Forgive and forget: Healing the hurts we don’t deserve. NY: Harper and Row.

The Meaning of the Holy Quran. (2010).Abdullah Yusuf Ali, Trans., NY: Madison Park.

Trainer, M.F. (1981). Forgiveness: Intrinsic, role-expected, expedient, in the context of divorce. Doctoral dissertation, Boston University. Dissertation Abstracts International-B, 45(04), 1984, p. 1325.

Yenilmez, C. (2010, October 14). Al-Zuhayli says Gülen’s ideas hope for humanity. Today’s Zaman. Retrieved from http://www.todayszaman.com