The history and the present of the IGMG - Interview with the IGMG Chairman Kemal Ergün
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The history and the present of the IGMG Interview with the IGMG Chairman Kemal Ergün
Content
Since 2011, you have been the chairman
04
of the Islamic Association of Millî Görüş.
Can you tell us something about the IG-
MG’s beginnings?
So, what you are trying to say is that the
IGMG was founded by a small group of
06
university students?
Why did you decide the keep the name
“Millî Görüş”?
09
In which countries is the IGMG active and
how many mosques are represented by it?
11
Are you active in Turkey, too? 12
Which are the IGMG’s fields of activity and 13
which goals do you pursue?
While the IGMG is active mostly in West- 15
ern countries, some related parties often
use anti-Western rhethoric. How is that
compatible?
What do you say about the accusations of
anti-semitism against the IGMG? 17
What is your opinion about Israel’s policy?
18
In the European media there is currently a
19
vibrant discourse on what is called “Politi-
cal Islam” Do you see yourself as part of it?
It is often claimed that the IGMG is in fact
an extension of some states, notably Tur-
21
key. Is this correct?
Do you receive financial aid from certain
countries?
22
How do you tackle the rise in anti-Muslim
24
racism? Which measures should be put in
place?
What can Muslims in Europe do to count-
er verbal abuse and physical attacks? 26
In a turkish TV-show, Ahmet Mahmut Ünlü, 28
better known as Cübbeli, claimed that
mosques in Germany receive financial aid
by the state. Is that true? And if not, what
makes him think so?
Since 2011, you have been the
chairman of the Islamic Association of
Millî Görüş. Can you tell us something
about the IGMG’s beginnings?
T
he history of the IGMG dates most of these services have been
back until 1967, when eight expanded and became institution-
Muslim students at Braun- alized.
schweig University made the first
steps to set up a prayer room, Back in the 1960’s most religious
where they could perform the Fri- needs could not be met. There
day Prayers and learn their religion. were no mosques, no imams, no
shops to purchase a copy of the
As most national and international Holy Qur’an from, no one to organ-
migrant organizations, the IGMG ize the pilgrimage. The labourers
underwent a gradual process of did not even find a spot to spread
change both sociologically and in- their prayer rugs. In 1965, the festi-
stitutionally. This process is still on- val prayer took place in the Cologne
going. catherdral, due to a lack of
Its development from modest Whether the Turkish nor the Ger-
prayer room to a transnational man authorities concerned with de-
community owes largely to the in- ployment of workers had their reli-
flux of Turkish labourers after the gious and spiritual needs in mind.
German-Turkish Agreement on This posed a huge challenge for the
work migration in 1961. Since most workers. Not only did they wish to
of them lived in the inner cities, the perform their religion in a foreign
students decided to move their country but impart it on their chil-
prayer room there to make it eas- dren as well. The founding of the
ier for the Turkish labourers to ac- IGMG can be seen as an answer to
cess religious services. Since 1969, those needs.
4
Whether the Turkish nor the German authorities concerned
with deployment of workers had their religious and spiritual
needs in mind. This posed a huge challenge for the workers.
Not only did they wish to perform their religion in a foreign
country but impart it on their children as well. The founding
of the IGMG can be seen as an answer to those needs.
5
So, what you are trying to say is that the
IGMG was founded by a small group of
university students?
Y
es, indeed. As I have already with those parts of the population
mentioned, the IGMG’s who had found themselves margin-
history begins in Braun- alized for their religion. To the Turk-
schweig in 1967. First, the ish workers living abroad, Erbakan’s
Turkish Union was founded fol- political promise offered a great op-
lowed by the Turkish Labourer’s portunity: returning to their home
Union and then the Islamic Union country to enjoy religious freedom
from which the different Millî Görüş and economic prosperity.
organizations in Europe emerged.
In 1973, many migrant workers
In the late 1960’s, the Millî Selamt drove to Turkey in more than 100
party was founded in Turkey. Its cars to support the party in the up-
leaders stressed the importance coming parliamentary elections.
of good morals and spirituality This was the first time, Erbakan
while at the time they advocated learned about the roughly 50 chap-
to strengthen the heavy industry to ters the Turkish Labourer’s Union
modernize the country. already had in Germany back then.
He quickly entered into dialogue
This two-tiered approach reso- with them. So, while claims that
nated with migrant workers many Necmettin Erbakan is the IGMG’s
of which considered returning to founder are clearly false, he still
Turkey, which until then had been played a vital role in the associa-
plagued with poverty and malad- tion’s development and institution-
ministration. alization. Especially after his party
became a coalition partner in the
Necmettin Erbakan, the president Turkish government in 1974, Erba-
of the Millî Selamet, quickly won kan made the problems of migrant
their favour. The combination of workers one of his priorities, which
industrial development, economic was highly acclaimed among the
growth and spirituality resonated marginalized workers.
6
IGMG’s history begins in Braunschweig in 1967.
7
In the 1990’s, however, the ideo- alogue based on mutual respect.
logical differences between the However, the IGMG’s self-image
IGMG and the political movement drastically changed when its mem-
in Turkey became apparent. While bers began to see themselves as
we clearly focused on providing active, vital parts of the European
religious services in accordance societies they lived in rather than
with people’s needs and their re- mere “guests”. That change in per-
ality of life, the political movement spective caused a rift between the
in Turkey favoured political activ- IGMG and the Millî Görüş move-
ism. To this day we maintain a di- ment in Turkey.
8
Why did you decide the keep the name
“Millî Görüş”?
D
uring the initial stage, the In order to take a stance againt
IGMG bore the names Kaplan’s utopia of a “Caliphate”,
“Turkish Labourer’s Union” we chose the name “Organizations
and “Islamic Union”. The former of Millî Görüş in Europe”. It should
vice-chairman of Diyanet, Cemal- become clear who was behind the
ettin Kaplan, who retired in 1980, real Millî Görüş, its mosques, its
was then in charge of the Imams of schools, and its institutions. With
the 110 Millî Görüş communities. the change of our community’s
Under the influence of the Iranian name in 1982, we also wished to
Revolution in 1979, Kaplan aimed highlight our commitment to make
at establishing a “Caliphate” and Europe the permanent home of
overthrowing the constitutional or- Muslims.
der of the Federal Republic.
In time, many had come to real-
While Kaplan had only little influ- ize that they were going to stay
ence on most of our members, in Europe on a permanent basis.
he still managed to win over the With the renaming as “Islamic As-
Imams by using the IGMG’s name sociation of Millî Görüş” in 1995,
to market his ideas. Overall, he ral- we wished to substantiate this ap-
lied 90 of our mosques to his side. proach.
Neither the board nor the IGMG’s Since the establishment of the first
foundation supported the idea of a prayer room in Braunschweig, the
“paralellel state” at any given time. IGMG prioritizes the needs of Euro-
Then and now we are clearly and pean Muslims. We as Muslims be-
unambiguously committed to the long in Europe, we are part of her.
rule of law, the Basic Law, and the However, that does not mean that
equality of citizens. We strongly we are indifferent towards the wel-
oppose every attempt to under- fare and freedom of the people in
mine the cohesion of society and Turkey. On the contrary: Since we
to cause upheaval. This is, what set have roots in both countries, both
us apart from Cemalettin Kaplan. are equally important to us.
9
We derive our understanding of the term from Sura Hajj,
verse 78, “the faith of your father Ibrahîm”.
The IGMG is in no way a political of your father Ibrahîm”. The IGMG
movement. The name IGMG stand sees itself as a religious community
for religious services provided to and a civil organization. Muslims in
Muslims in Europe. Accordingly, we Germany think of the IGMG as the
don’t define the term “Millî Görüş” mosque next door as well a com-
as a political or national affiliation, munity which commits itself to reli-
but in a religious sense. We derive gious services and strives to make
our understanding of the term available reliable answers to all
from Sura Hajj, verse 78, “the faith questions concerning religion.
10In which countries is the IGMG
active and how many mosques
are represented by it?
B
ased in the german city of Canada, the United Staates, and
Cologne, our association Japan. The IGMG is divided into
currently runs more than 39 regional branches, 15 of which
600 mosques, 2000 local commu- are situated in Germany. We
nity centers, educational centers, have more than 2000 functionar-
Hafiz schools, private schools, ies and about 200,000 members
dormitories, and many more fa- worldwide, while our activities
cilities in Western Europe, Scandi- and services reach more than half
navia, on the Balkans, in Australia, a million people.
The IGMG is divided into 39 regional branches, 15 of
which are situated in Germany. We have more than 2000
functionaries and about 200,000 members worldwide.
11Are you active in Turkey, too?
T
he IGMG is active worldwide. we always support needy people
We offer humanitarian aid, in Turkey, for example within the
support Muslims who wish to framework of our food campaigns.
organize and offer religious servic-
es. That applies to Turkey as well. From 2010 onwards, we began
After all, more than half of our to build dormitories and opened
members are Turkish citizens and branches of our relief organization
for that reason alone, Turkey is and Hajj agency in different Turk-
important to us. In times of crises, ish cities.
12Which are the IGMG’s fields of activity
and which goals do you pursue?
W
e commit ourselves to of- Men and women of all age groups
fer a broad range of dif- are represented within our execu-
ferent religious services tive committees and actively partic-
to Muslims of all ages. Those in- ipate in all our activities. Whether it
clude nursery schools, youth work, is a single street event or long-term
Qur’an classes and Hafiz courses, educational work, our staff is al-
courses in the Islamic sciences, pri- ways actively engaged showing an
vate schools, and even funeral ser- amazing team spirit.
vices. We take care of elderly peo-
ple or people with health issues. The IGMG makes humanitarian
And we reach out to needy people aid for all people regardless of
worldwide providing humanitarian their individual faith or ethic back-
aid an emergency relief. ground one of its priorities. Thus,
we provided emergency relief af-
We do our best to ensure that Mus- ter the massive Haiti earthquake
lims can be buried according to Is- and the landslide in Italy. In 2018,
lamic funeral rites. We have been we held an international confer-
organizing Hajj and Umra pilgrim- ence to call attention to the appal-
ages for more than half a century. ing situation of the Rohingya peo-
We advise prospective foster par- ple. Throughout the trials against
ents and give counselling to vic- the perpetrators of the Srebrenica
tims of discrimination and racism. genocide, we stood by the side of
Our students’ organization helps the victims. Faced with the crimes
university students find accommo- committed against the Uyghur
dation and offers supplementary people, many countries remain si-
courses. We publish books and lent because they fear political or
magazines focusing on culture, economic repercussions. We, how-
arts, philosophy, and science. ever, speak out against the abhor-
rent situation and engage in moral
Our youth workers support and support for the victims. We organ-
give counselling to youths. We aim ized demonstrations in 26 capitals
at making them educated people to call the public’s attention to the
with a firm grounding in their faith. persecution of Ugyhurs.
13Under the slogan “Stand up for religious community is to tackle
Aleppo” we again rallied in many the problems Muslims are facing
capitals against the bombard- right now and to find solutions.
ment of the city. We engage in Moreover, we want to reach our
active dialogue with Muslim com- helping hand to all people in
munities in Latin America and need, no matter their faith, their
have already held conferences ethnic background, or their skin
on their situation. Our goal as a color.
Our goal as a religious community is to tackle the problems
Muslims are facing right now and to find solutions.
14While the IGMG is active mostly in
Western countries, some related
parties often use anti-Western
rhethoric. How is that compatible?
T
he IGMG is by no means affil- good examples and best practices
iated with any political party. originate in the East or in the West.
We advise our members to After all, the prophet said: “Search
exert their democratic right to par- for knowledge everywhere, even if
ticipate in elections which are a pre- you have to travel as far as China.”
requisite to solve a society’s prob- This Hadith makes it a neccessi-
lems. However, we do not support ty to adopt the good for the sake
a specific political party. Our mem- of humanity. So, instead of con-
bers are well able to form their own stantly talking about differences
political opinions and convictions. between East and West, I ask for
dialogue.
Concerning anti-Western dis-
courses, we are convinced that an We do not interpret the conflicts
ideological between East and West happening right now on an inter-
does no longer reflect the reali- national level as the result of a rift
ties of our times. If, by all means, between East and West. This is an
you have to draw a dividing line, outdated worldview. There are
it should run between those coun- currently more than 4 Million Mus-
tries that respect human rights lims living in “Western” Germany,
and those that do not, between and more than 2000 mosques all
those who adhere to the rule of over the country. When you think
law and those who do not. of Germany, you automatically
have the Muslims in mind who
This approach is based on Islamic are part of society. The question
principles and not limited to ge- is then, of which “West” do we
ographical regions. According to speak? Its not possible to speak of
Islam, it does not matter whether a monolithic, “evil” West.
15However, its likewise not possible of expression, the free press, reli-
to speak from a eurocentric per- gious freedom, these values are all
spective of an “evil” East. Even if deeply embedded within Western
you wanted to distinguish politically societies. The fact that these values
between the two entities, it would are sometimes violated, that rac-
not be possible. The global reality ism is on the rise and racists even
just differs from such a narrow per- have seats in parliament does not
spective. The rule of law, freedom change that.
The rule of law, freedom of expression, the free press,
religious freedom, these values are all deeply embedded
within Western societies. The fact that these values are
sometimes violated, that racism is on the rise and racists
even have seats in parliament does not change that.
16What do you say about the accusations
of anti-semitism against the IGMG?
I
slam rejects any hostility against cial levels benefit from our religious
other religions or communities. To services, attend our mosques to
make it crystal clear: No Muslim is perform the daily prayers or the Fri-
allowed to declare the adherents of day Prayers. Among them are cer-
another religion or the members of tainly some who harbor prejudice
a society as enemies. against people of different faiths or
atheists, even if that goes against
For years, we have been actively the teachings of the Qur’an and the
participating in the “International prophetic tradition. Since we do not
Weeks against Racism”. Our com- accept racist or anti-semitic ideas in
munities are committed to fight our ranks, we take respective meas-
racism, including racism that comes ures to tackle those cases. Our re-
from Muslims. Anyone who has lationship with Jews and Christians,
read the Qur’an and follows its the “People of the Book”, does not
teachings cannot be a racist. depend on a zeitgeist or political de-
velopments. Our community stands
As I said earlier, hundreds of thou- for togetherness based on mutual
sands of Muslims from different so- respect and understanding.
Among them are certainly some who harbor prejudice
against people of different faiths or atheists, even if
that goes against the teachings of the Qur’an and the
prophetic tradition.
17What is your opinion about
Israel’s policy?
D
espite international reso- stance against both anti-Muslim
lutions, the Israeli govern- racism and anti-semitism. It has
ment unfortunately con- something to do with our position
tinues the construction of illegal as a minority in European coun-
settlements. Independent NGOs, tries. As such, we have a different
that are operating on the ground, outlook, a special sensivity for rac-
report clear human rights abus- ism. Our senses are sharpened.
es. As a civic organization, it is our We know from our own experi-
duty to condemn illegal acts, no ence what it means to be subject-
matter who commits them. How- ed to hatred and ostracism. Each
ever, our critical stance towards day, we sorrowfully watch our
Israel’s policy – and I want to stress mosques being vandalized. Wom-
that – must not lead to general en and girls who don the head-
suspicion and even hatred against scarf must be very cautious when
Jews! If a Jew feels unwelcome in a outside. For the Muslim communi-
predominantely Muslim borough, ty, racism is omnipresent. That is
this is shameful for the Muslims. why we see it as our responsibility
to take a stance against any form
Many people in Turkey do not un- of racism, including bigotry against
derstand why we take an equal Jews, Christians, or Atheists.
For the Muslim community, racism is omnipresent. That
is why we see it as our responsibility to take a stance
against any form of racism, including bigotry against Jews,
Christians, or Atheists.
18In the European media there is
currently a vibrant discourse on what
is called “Political Islam” Do you see
yourself as part of it?
I
do not think it’s right put on any course for Muslims to be guided by
labels on Islam. It cannot be re- Islamic-ethnic ideas in their actions
duced to a certain ideology or just like European politicians invoke
ethnic group. Islam is Islam. There their religious values. The IGMG is
is no “Islam of the East”, no “Euro- not and never was a threat to the
pean Islam”, no Arabic or Turkish constitutional order. On the contra-
Islam, and no German or French ry, we have a strong connection to
Islam. It is likewise unacceptable the constitution, and we profess to
to speak of a “Political Islam”. The the rule of law. The IGMG is an or-
IGMG rejects such ascriptions since ganization that focuses on religious
we do not define ourselves along life and we want to fulfill this role
those categories. on an individual and on the soci-
etal level. Imparting proper Islamic
If, however, the term “Political Is- knowledge is a vital part of it.
lam” implies the attempt to under-
mine the constitutional order, our The term “Political Islam” should not
organization strongly rejects such be used to label practicing Muslims.
agendas. We oppose any attempt We oppose all attempts to restrict
to exploit Islam for political purpos- religion to the private sphere and to
es and it is clearly wrong to impose ban Muslims from the public, thus
certain opinions on others. On the making Islam invisible and irrele-
other hand, it should be a matter of vant in society.
19The term “Political Islam” should not be used to
label practicing Muslims. We oppose all attempts
to restrict religion to the private sphere and to
ban Muslims from the public, thus making Islam
invisible and irrelevant in society.
20It is often claimed that the IGMG is
in fact an extension of some states,
notably Turkey. Is this correct?
T
he IGMG’s organizational ic organization, it is in close con-
structures are transparent. tact with representatives of those
We have a board, region- states. The interests of Muslims
al branches and local communi- in general and more specifically
ties with proper chairpersons who our members create a framework
come together regularly to make for dialogue with thir parties. We
decisions. During the general as- highly value discourse and are
sembly, the IGMG regularly an- open to meeting with politicians.
swers questions from its members However, even if we are happy to
and the public. enter in talks and are open to ex-
change of opinions, as a civic or-
This civic character is our strength. ganization, we have boundaries.
It is ridiculous to claim that the We set our limit where we notice
IGMG is the extension of any state. an attempt to excert an external
Neither Turkey nor other countries influence on us.
need us an agent. They have their
embassies, consulates, and other Our partners in Turkey and in other
means of diplomacy. Turkey, like countries we live in know that we
any other state, is well able to rep- are vocal about what we deem right
resent her own interests. or wrong. That is no new develop-
ment. It has been like that from the
As I said before, the IGMG is repre- very beginning. The IGMG’s critical
sented in many countries. As a civ- stance is widely known.
21Do you receive financial aid from
certain countries?
T
he IGMG is a civic organiza- turned up right after night shift to
tion. As we have stated in lend a hand in the construction
earlier comments, our asso- process before returning home to
ciation is independent, both struc- rest. For half a century, the founda-
turally and financially. We draw our tion of our growing community has
strength from our member base. been the continuous and sincere
The first generation, who worked commitment of those Muslims.
hard to earn a living, helped build-
ing the first community. No matter Our community owes her current
where you go in Europe or world- position solely to the prayers and
wide, the people know the histo- commitment of our members.
ry of their respective community The allegations of financial de-
well. To finance the construction of pendence and outside control is a
mosques, or youth organizations slap in their face. It is our respon-
worked for weeks to collect mon- sibility to live up to the heritage
ey through charity bazaars. Our of those people and to appreciate
members made huge sacrfices and their work.
Our community owes her current position solely to the
prayers and commitment of our members. The allegations
of financial dependence and outside control is a slap in their
face. It is our responsibility to live up to the heritage of those
people and to appreciate their work.
2223
How do you tackle the rise in
anti-Muslim racism? Which
measures should be put in place?
A
nti-Muslim racism and hos- We need a broad set of measures
tility towards Islam are no to raise awareness within society
new phenomena. It’s an in- and public institutions for the ben-
disputable fact that there remains efits of diversity. Politicians have a
to this day a relatively small group huge responsibility in that. In the
of people in Europe, who see Mus- past, we again and again were wit-
lims as “the Other”. Through our nesses of derogatory statements
counselling services, we support about Muslims which put them
people who have become victims under suspicion. The vocabulary
of anti-Muslim racism. Our aim of the public sector also needs an
is to support youths to remain overhaul to get rid of terms which
self-confident in their identity de- label Muslims as “the Other” or
spite experiences of racism. The criminalize them.
best answer to anti-Muslim racism
is that we as Muslims participate in Apart from that, it is important
society even more. for us to take a stance together
with other religious communities
Racism is not just a set of prejudice against attacks on our shared val-
but roots deep in history. To tackle ues. Racism and extremism do not
racism, we must create awareness only concern Muslims but society in
and sensitivity among school tach- general. After the abhorrent attacks
ers, inform the public and political in New Zealand, representatives of
actors. For years we had been de- various religious communities ex-
manding a separate registration of pressed their solidarity with Mus-
anti-Muslim hate crime by the Ger- lims and prayed for them. We again
man law-enforcement agencies. In expressed our solidarity in the wake
2017, the authorities responded of the attacks on churches in Sri
positively to this demand. Lanka and the synagogue in Halle.
24During the first Friday Prayer af- gether for law and order, justice,
ter the New Zealand attack, hu- and the protection of human
man chains were formed outside rights, since global problems like
mosques to symbolically protect racism, terrorism, anarchy, an-
them just as Abu Talib, the un- ti-Muslim racism, and anti-semi-
cle of the Prophet, protected the tism can only be fought when we
Muslims. The number of those work together.
conscious people should not be
underestimated. It is important Therefore, it is necessary to
to meet with them to work to- strengthen that dialogue.
25What can Muslims in Europe do
to counter verbal abuse and physical
attacks?
W
e strongly condemn ver- otherwise they would not behave
bal abuse of any kind like that.” We follow his example by
against Islamic and oth- not acting like those who attack us.
er religious values. Insulting com-
ments and caricatures depicting Freedom of expression is a great
the Prophet are hurtful and dam- good in functional societies, where
age the social cohesion. In that violence and arbitrariness have
situation, our Prophet is our role no place. Only the state can pros-
model: When he was driven out the ecute crimes. We will excert our
city of Taif by the inhabitants who right to speak out against state-
threw stones at him, he reacted ments that hurt our feelings, even
with mercy to this rough treatment if they are covered by freedom of
saying: “They do not know better, expression.
Freedom of expression is a great good in functional societies,
where violence and arbitrariness have no place. Only the
state can prosecute crimes.
2627
In a turkish TV-show, Ahmet Mahmut
Ünlü, better known as Cübbeli, claimed
that mosques in Germany receive
financial aid by the state. Is that true?
And if not, what makes him think so?
I
have already answered a part of of Imams of “Executif”, the official
this questions. I personally re- agency of Muslims in Belgium,
acted to Cübbeli’s claims in said have been paid by the ministry for
TV show via telephone. It is there- years. In Germany, the relation-
fore unnecessary to continue that ship between state and religion
debate here. But what I can say is, is marked by cooperation while
that such claims lack information. the Islamic community of Austria
The framework of religious insti- looks back at a centennial history
tutional law, the law itself and the of “Acknowledgement”.
existence of religious communi-
ties in Europe differ fundamental- It is better to inform oneself than to
ly from the relationship between embrace claims such as “mosques in
state and religion in Turkey. Europe are subsidized by the state”,
which are normally popular among
Additionally, every European right-wing populist movements.
country has a different relation-
ship towards that has evolved We vehemently object to such
historically. France, for example, claims to protect the painstaking
is strictly secular, while the wages work of our membership base.
2829
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