Last Updated on Monday, 02 February 2009 09:27 by Muhammed Çetin, Today's Zaman Tuesday, 27 January 2009 00:00
He underlines that the principles of Islamic jurisprudence are based on these and other rights, all of which have now been accepted by modern legal systems, such as the protection of life, religion, property, family life and intellect, as well as the basic understanding of the equality of people, which is based on the fact that all people are human beings, and subsequently, the rejection of all racial, color and linguistic discrimination.
Every single right must be respected in Islam. In particular, the right of an individual cannot be violated for the interest of the community. This idea is central to the concept of human rights in Islam and the interpretation of Islamic tradition with regard to this issue. Gülen recalls that if there are nine criminals and only one innocent person on a ship, in order to punish the criminals, Islam does not permit sinking that ship because of the innocent person. Though this may sound utopian today considering the mass and "collateral" damage caused by modern nations at war, Gülen argues that the bar should be set at the highest possible level for democracy and every effort to reach that level should be attempted.
Gülen underlines that people everywhere always demand freedom of choice within their beliefs, that is, in the way they run their affairs and in their expression of spiritual and religious values. He stresses the separation of the eternal and the evolving judgments (ijtihad) of Islamic jurisprudence. Specifically, political affairs in general and democratic institutions and human rights in particular are covered by Islamic legal provisions which can relate and respond to the needs of changing circumstances and times. Gülen points out that democracy will continue to evolve and refine itself in the future. Islamic principles of equality, tolerance and justice can help in this regard, provided that the injunctions of the Quran and the Sunna as well as any definite judgments of Islamic law are re-examined and restored in the light of advancing knowledge and changes in societies.
It is possible to envisage a kind of democracy with a spiritual dimension. It is a democracy which contains respect for and observance of human rights and freedoms, including freedom of speech, expression and religion, a democracy which prepares the necessary conditions for people to live and practice as they believe, which renders people able to fulfill their wish and need for eternity, and which takes or deals with human beings as a whole with regard to all their material and non-material needs. For human life does not start and end with life in this world; the world is only a temporal, transit station and people are ceaselessly moving toward their eternal abode. The system that governs them must not ignore or neglect this crucial matter. We therefore have to seek ways to sophisticate and humanize democracy. No such stage or democracy has been attained yet, in east or west, north or south, but we can aspire to and work for such an aim.
Democratic culture
In Gülen's view, therefore it is vital to encourage the building of a strong civil society in order to have and retain a "culture" of democracy, and this can only be done through sound education. In a democracy, where people are entitled to freedom of speech, expression, religion and the right to sell their labor, and other such rights, every individual should know what kinds of rights they have and what authority, weight and say they have in state and government affairs.
In all societies on some occasions, or even for extended periods, some interests will not be happy about all individuals being aware of their rights; they may see such education as an obstacle to their gaining political or economic power or even arbitrary rule. Consequently, they may attempt to limit citizens' access to information and institutions and try to guide them in directions which do not serve citizens' own true interests (Gülen, 2006).
However, it is impossible to enjoy and practice democracy in a society where people are unaware of their rights and freedoms, where people do not know how to seek and pursue their rights, where, in short, they do not have a developed democratic culture. In such societies occasional openings or temporary freedoms might be enjoyed, but it is always possible for special interests to come up with further impositions and undemocratic interventions. In many parts of the world we see tyrannical, authoritarian and dictatorial leaders who exploit or manipulate, for example, the electoral process, the legal system or the Constitution, not in the name of the progress or development of the country but for the continuance of their own power or in pursuit of self-interest or the interest of a select group around them.
To counteract the activities of vested interests, while individuals are being asked to fulfill their rights and duties in a democratic system, in addition to knowledge they also need to have the self-confidence and the civic courage to own and defend their rights. Here Gülen's contribution to the development of democracy around the globe lies not only in his intellectual contribution to debate, but also in his ability to inspire action; this practical ability has led to the development of schools, universities, intercultural and interfaith dialogue groups and other institutions throughout the world.
Conclusions
Gülen's approach is powerful proof of the democratic ideas propagated by Islam, as he is convinced that Islamic democracy and secular political liberalization are not two separate phenomena. He points out that the dominant Islamic culture in the Muslim world co-exists with democratic arrangements on the global level. So, the concept of modernization and democratization does not inevitably mean Westernization but can involve the possibility of adoption of many Western democratic achievements within the Islamic framework. Thus, political culture and democracy practiced among Muslims develop not by their isolation from or opposition to others but by giving of their own achievements and taking the best from others. Gülen proves that Islamic intellectual heritage and political culture must be revisited and respected and that Muslims' progress depends on the development of knowledge in Islamic sciences ('ilm) and contemporary technical education (fen). Finally, Gülen's work has shown that there is no inherent conflict between Islamic thought and tradition and modern democracy. He has contributed positively to the understanding of democracy, civil society and human rights.
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