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Автор: Grafiati
Опубліковано: 23 вересня 2022
Оновлено: 28 вересня 2022

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Статті в журналах з теми "Beginnings of Islam"

1

Shoemaker, Stephen. "Anastasius of Sinai and the Beginnings of Islam." Journal of Orthodox Christian Studies 1, no. 2 (2018): 137–54. http://dx.doi.org/10.1353/joc.2018.0019.

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2

Rafiq, Tayyaba. "Christian Martyrs Under Islam." American Journal of Islam and Society 37, no. 1-2 (May 16, 2020): 152–56. http://dx.doi.org/10.35632/ajis.v37i1-2.719.

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The study of Christian martyrdom in the early Islamic world can be situated within the wider study of the Islamization of the Middle East, and by extension, Muslim-Christian relations. Similar works pertaining to thisBook Reviews 153 field are Richard Bulliet’s Conversion to Islam in the Medieval Period: An Essay in Quantitative History (1979) and Fred Donner’s Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing (1998). To read the full book review, download the PDF file on the right.
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3

Mkacher, Anis, and Mohamed Benabbès. "Contemporary Historiography on the Beginnings of Islam in North Africa." REVISTA DE HISTORIOGRAFÍA (RevHisto), no. 36 (December 14, 2021): 381–95. http://dx.doi.org/10.20318/revhisto.2021.6565.

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The 7th century CE was a turning point in the evolution of North Africa, with the Arab-Muslim conquest ushering in a period of decisive change. This study seeks to develop a grid for reading the contemporary historiography on this period. We begin by focusing on the origins of studies of the topic and then turn to a división between Western and Arab authors, in order to provide a sense of the geographical specificities of the extant scholarship. In doing so, we are able to see how the Arab conquest and the arrival of Islam in the region have been represented, and then observe the gradual development of the scholarship on this period into a fully-fledged field of historical studies.
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4

Bennett, Clinton. "Henry Stubbe and the Beginnings of Islam: The Originall & Progress of Mahometanism." Islam and Christian–Muslim Relations 26, no. 3 (March 6, 2015): 397–99. http://dx.doi.org/10.1080/09596410.2015.1009243.

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5

Amir-Moezzi, Mohammad-Ali. "Muḥammad the Paraclete and ʿAlī the Messiah: New Remarks on the Origins of Islam and of Shiʿite Imamology". Der Islam 95, № 1 (22 березня 2018): 30–64. http://dx.doi.org/10.1515/islam-2018-0002.

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Abstract: For all those interested in the religious history of the Near and Middle East during Late Antiquity, the advent of Muḥammad in Arabia and the beginnings of Islam are exciting fields of research. The present study tries to put these subjects into perspective within the broad historical and spiritual context of the 6th and 7th centuries. It is based on a sort of syllogism: Muḥammad and his message belong to Jewish, Christian or Judeo-Christian monotheisms (as attested by the Qurʾān and the Ḥadīth); Muḥammad’s first messages seem to announce the imminent end of the world (as is evident from many Quranic passages and several very early ḥadīths); so Muḥammad cannot but announce the coming of the Messiah as the Savior of the End of the world. On this last point, the Qurʾān remains curiously silent, but according to a large number of ancient ḥadiths, Muḥammad actually announces the imminent coming of the Messiah and the latter is none other than Jesus. At the same time, for some followers of Muḥammad, ʿAlī b. Abī Ṭālib seems to have been the second Jesus, Christ and Messiah of the apocalyptic times. After the death of Muḥammad and ʿAlī, the non-advent of the end of the world, the ridda wars, the Arab conquests and the establishment of the empire, events evolved into different directions than expected at the beginning.
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Tolmacheva, Marina. "The Medieval Arabic Geographers and the Beginnings of Modern Orientalism." International Journal of Middle East Studies 27, no. 2 (May 1995): 141–56. http://dx.doi.org/10.1017/s0020743800061857.

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European Orientalism of the 19th and 20th centuries has been the subject of a heated and vigorous debate ever since the publication of Edward Said's monograph. By contrast, the study of the early stages of academic and cultural Orientalism has been neglected. For the beginnings of Oriental studies in Europe one still largely relies on institutional histories and archival research, or even V. V. Barthold's 80-year-old study. The birth of academic Orientalism in the 17th century was occasioned by three major factors: a renewed interest in Islam, major advances in travel and exploration, and the emergence of modern approaches to science and education. Among important background developments were the decline of the perceived Arab threat followed by the rise of a very real Ottoman Turkish one, the geographical shift in hostilities from the European West to the East, and the realignment of European alliances and attitudes in the wake of the Protestant Reformation.
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Stroumsa, Guy G. "From Qumran to Qur’ān: the Religious Worlds of Ancient Christianity." Studies in Church History 51 (2015): 1–13. http://dx.doi.org/10.1017/s0424208400050075.

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This essay seeks to present, in a nutshell, a number of reflections on the long trajectory of ancient Christianity, particularly in the East, from its beginnings until the coming of Islam. As is well known, the Islamic conquests transformed the Christian self-understanding in the East, on both sides of the border between Byzantium and the Caliphate. In the West, too, the consciousness of the new, powerful challenge to the Christian empire was never very far away. Hence the advent of Islam constitutes the first real challenge to the belief in the ecumenical destiny of Christianity.
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Drury, Abdullah. "The death of a Prophet: the end of Muhammad's life and the beginnings of Islam." Islam and Christian–Muslim Relations 24, no. 1 (January 2013): 133–34. http://dx.doi.org/10.1080/09596410.2012.712450.

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Shoemaker, Stephen J. "“The Reign of God Has Come”: Eschatology and Empire in Late Antiquity and Early Islam." Arabica 61, no. 5 (July 22, 2014): 514–58. http://dx.doi.org/10.1163/15700585-12341312.

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For much of the 20th century, scholarship on Muḥammad and the beginnings of Islam has shown a reluctance to acknowledge the importance of imminent eschatology in earliest Islam. One of the main reasons for this resistance to eschatology would appear to be the undeniable importance of conquest and political expansion in early Islam: if Muḥammad and his followers believed that the world would soon come to an end, why then did they seek to conquer and rule over so much of it? Nevertheless, there is no real contradiction between the urgent eschatology revealed by the Qurʾān and other early sources on the one hand, and the determination of Muḥammad and his followers to expand their religious policy and establish an empire on the other. To the contrary, the political eschatology of the Byzantine Christians during the sixth and early seventh centuries indicates that these two beliefs went hand in hand, offering important contemporary precedent for the imperial eschatology that seems to have fueled the rise of Islam.
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Ghazoul, Ferial J. "Humanising Islam's Message and Messenger in Postcolonial Literature." Journal of Qur'anic Studies 16, no. 3 (October 2014): 196–215. http://dx.doi.org/10.3366/jqs.2014.0173.

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Recent postcolonial novels have touched on Islamic faith and the Prophet, presenting a humanised image of Islam and Muḥammad. Such fiction has succeeded in writing back to Orientalist dehumanisation of the Other and stereotypes of Muslims as well as writing against fundamentalist reactionary appropriation of Islam. Leila Aboulela in The Translator (1999) interprets Islam literally and metaphorically to non-Muslims in a fictional romance that takes the protagonists from Scotland to Sudan. Assia Djebar in Loin de Médine (1991) deals with the beginnings of Islam in Arabia. This historical novel concentrates on women's voices that have been marginalised or dropped altogether from accounts by male historians. Salim Bachi in Le Silence de Mahomet (2008), narrates the advent of Islam through multiple points of view: by two wives of the Prophet, Khadīja and ʿĀʾisha, as well as by two influential men, the Prophet's companion Abū Bakr and the military leader Khālid b. al-Walīd. This polyphonic novel allows the complexity and diversity of worldviews to be juxtaposed and intertwined. The three novels offer fresh humane portraits of iconic figures and of Islam's message while simultaneously highlighting human frailty and splendour.
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Дисертації з теми "Beginnings of Islam"

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Kadib, Abdou. "L'époque des quatre premiers califes dans l'historiographie francophone entre la fin du XIXe siècle et le début du XXIe siècle." Thesis, Nantes Université, 2022. http://www.theses.fr/2022NANU2007.

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L’époque des quatre premiers califes est une époque fondatrice dans l’histoire de l’Islam. Selon les sources musulmanes, c’est pendant cette époque que l’institution califienne a vu le jour, que l’Arabie s’est réellement soumise à l’Islam, que l’Islam est sorti de ses territoires, que le Coran a été collecté dans un Muṣḥaf, que les premières divisions au sein de l’Islam ont eu lieu. Cette époque a fait couler beaucoup l’encre des chercheurs en Orient et en Occident. Nous nous limitons ici à l’étudier dans l’historiographie francophone. . Nous visions dans cette recherche à analyser la manière dont a été écrite, par les chercheurs francophones, l'histoire des premiers califes et la manière dont ces chercheurs ont exposé les circonstances dans lesquelles est née la religion de l’islam. Nous examinons les sources sur lesquelles ils fondent leur écriture des premiers temps de l’Islam, les méthodes et les sources des sources des chercheurs francophone
The era of the first four caliphs is a founding era in the history of Islam. According to Muslim sources, it was during this period that the Caliphian institution was born, that Arabia really submitted to Islam, that Islam left its territories, that the Koran was collected in a Muṣḥaf, that the first divisions within Islam took place. This period has caused much ink to flow among researchers in the East and in the West. We limit ourselves here to studying it in francophone historiography. We aimed in this research to analyze the way in which was written, by francophone researchers, the history of the first caliphs and the way in which these researchers exposed the circumstances in which the religion of Islam was born. We examine the sources on which they base their writing of the first times of Islam, the methods and the sources of the sources of the francophone researchers
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2

Selby, Parker. "Husayn's Dirt: The Beginnings and Development of Shi'i Ziyara in the Early Islamic Period." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1500473250503136.

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Cook, David Bryan. "The beginnings of Islam in Syria during the Umayyad period /." 2002. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3039021.

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Книги з теми "Beginnings of Islam"

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Segovia, Carlos A., ed. Remapping Emergent Islam. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462988064.

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This multidisciplinary collective volume advances the scholarly discussion on the origins of Islam. It simultaneously focuses on three domains: texts, social contexts, and ideological developments relevant for the study of Islam’s beginnings -- taking the latter expression in its broadest possible sense. The intersections of these domains need to be examined afresh in order to obtain a clear picture of the concurrent phenomena that collectively enabled both the gradual emergence of a new religious identity and the progressive delimitation of its initially fuzzy boundaries.
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2

Shoemaker, Stephen J. The death of a prophet: The end of Muhammad's life and the beginnings of Islam. Philadelphia: University of Pennsylvania Press, 2012.

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3

Donner, Fred McGraw. Narratives of Islamic origins: The beginnings of Islamic historical writing. Princeton, N.J: Darwin Press, 1998.

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4

Ghazzālī. The beginning of guidance: The imam and proof of Islam. 2nd ed. London: White Thread Press, 2010.

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5

Loves, Yahweh. The beginning of the end of Islam on the Plateau. Nigeria: Saviour's Associates, 2010.

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6

Ibreljić, Izet. Evropski muslimani na početku 21. stoljeća = European muslims at the beginning of the 21st century. Tuzla: Harfo-Graf, 2008.

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7

Nagimova, Al'mira. Islamic Finance in the CIS countries: Past and Future. ru: INFRA-M Academic Publishing LLC., 2022. http://dx.doi.org/10.12737/1836220.

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In the monograph, the author, relying on a wide range of sources, examines the past and future of Islamic finance. It is shown that Islamic finance is not something new for the world: the history of its development begins with the very birth of Islam and dates back more than 1400 years. It is considered in what forms Islamic finance was presented in the past. Of particular interest are the historical parallels that are drawn between the beginning of the XX century and the XXI century. In addition, it explains what will determine the future of Islamic finance and in what formats they will be presented in the near future. It is addressed to everyone who is interested in the past, present and future of Islamic finance.
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8

Darussalam (Firm). Research Dept., ed. Early days: Stories of the beginning of Creation and the early prophet[s] from Adam to Yoonus : taken from Al-Bidayah wan-nihayah. Riyadh: Darussalam, 2010.

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9

Sāzmān-i Muṭālaʻah va Tadvīn-i Kutub-i ʻUlūm-i Insānī-i Dānishgāhʹhā (Iran), ред. Muhr dar Īrān: Az āghāz tā ṣadr-i Islām = Seal making in Iran : from the earliest times to the beginning of Islamic era. Tihrān: Sāzmān-i Muṭālaʻah va Tadvīn-i Kutub-i ʻUlūm-i Insānī-i Dānishgāhʹhā (SAMT), Markaz-i Taḥqīq va Tawsiʻah-i ʻUlūm-i Insānī, 2013.

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Azad, Arezou. The Beginnings of Islam in Afghanistan. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294134.003.0002.

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Covering the period from 709 to 871, this chapter traces the initial conversion of Afghanistan from Zoroastrianism and Buddhism to Islam. Highlighting the differential developments in four regions of Afghanistan, it discusses the very earliest history of Afghan Islam both as a religion and as a political system in the form of a caliphate. The chapter draws on under-utilized sources, such as fourth to eighth century Bactrian documents from Tukharistan and medieval Arabic and Persian histories of Balkh, Herat and Sistan. In so doing, it offers a paradigm shift in the way early Islam is understood by arguing that it did not arrive in Afghanistan as a finished product, but instead grew out of Afghanistan’s multi-religious context. Through fusions with Buddhism, Zoroastrianism, early Abrahamic traditions, and local cult practices, the Islam that resulted was less an Arab Islam that was imported wholesale than a patchwork of various cultural practices.
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Частини книг з теми "Beginnings of Islam"

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GhaneaBassiri, Kambiz. "Islam in America: the beginnings." In Routledge Handbook of Islam in the West, 105–18. 2nd ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429265860-10.

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Amir-Moezzi, Mohammad Ali, and Christian Jambet. "The early beginnings of Shi’ism." In What is Shi'i Islam?, 19–42. New York, NY : Routledge, 2018. | Series: Routledge Persian and Shi’i studies series ; v. 3: Routledge, 2018. http://dx.doi.org/10.4324/9781315106441-3.

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Shoemaker, Stephen. "Jewish Christianity, Non-Trinitarianism, and the Beginnings of Islam." In Jewish Christianity and the Origins of Islam, 105–16. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.jaoc-eb.5.115138.

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Clark, Anna. "Divine desire in ancient Judaism, the beginnings of Christianity, and early Islam." In Desire, 38–60. Second edition. | Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351139168-3.

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Ahmad, Khaliq. "An era of new beginning—Bank Islam Malaysia." In Islamic Management Practices in Financial Institutions, 37–49. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003243779-4.

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van Leeuwen, Richard. "Two Ulama Traveling to Europe in the Beginning of the Twentieth Century: Muhammad al-Wartatani and Muhammad al-Sa’ih." In Transnational Islam in Interwar Europe, 67–87. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137387042_4.

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Livingston, John W. "Military misfortune and the beginning of scientific and technical transfer 1600–1722." In The Rise of Science in Islam and the West, 256–71. Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315101507-10.

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Chatonnet, Françoise Briquel. "Some Reflexions About The Figure Of Abraham In The Syriac Literature At The Beginning Of Islam." In The Harp (Volume 22), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 157–76. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233112-014.

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Šabasevičiūtė, Giedrė. "When a Coterie Becomes a Generation: Intellectual Sociability and the Narrative of Generational Change in Sayyid Qutb’s Egypt." In Methodological Approaches to Societies in Transformation, 187–210. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65067-4_8.

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AbstractDeparting from the case study of Egyptian intellectuals, focusing particularly on Sayyid Qutb, this chapter explores the relationship between narratives of generational change and cultural renewal. It argues that the observation of intellectual sociability is a productive angle from which to understand the conditions under which generational claims result in the effective reshuffling of the intellectual leadership, aesthetic norms, and principles of intellectual authority. The biography of Qutb (1906–1966), a poet and literary critic who abandoned his literary activity in the mid-1950s to pursue a career in Islamic activism—allows us to observe how the generational narrative articulates with his shifting intellectual networks. As a public intellectual, Qutb was at the forefront of two literary confrontations in early- to mid-twentieth century Egypt in which he made generational claims in order to place himself in the literary tradition that emerged at the beginning of the twentieth century, and later to cut himself off from that tradition by announcing the emergence of a new generation dedicated to political Islam. At the core of these competing uses of generational rhetoric, this chapter argues, is Qutb’s shifting relationship with the senior literary generation, some of whom he had considered his mentors. Departing from the case study, the chapter then argues that collectives defined as generational tend to emerge in tandem with the reshuffling of social bonds that a writer maintains with his seniors, switching from a bond of transmission to one of confrontation. The change announced in the generational narrative is effective when followed by the concrete action of shifting one’s intellectual solidarities from masters to peers, as this is the moment when the masters are abandoned to history and peers are promoted as the new literary generation. Depending on the particular set of relationships in which a writer finds himself, the notion of generation may act as a narrative of either change or tradition.
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"Reviewing Beginnings." In Women Claim Islam, 81–110. Routledge, 2004. http://dx.doi.org/10.4324/9780203011706-7.

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Тези доповідей конференцій з теми "Beginnings of Islam"

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Ahmed EZZAT, Azza Adnan. "REFLECTIONS ON LINGUISTIC SIGNIFICANCE AND VOCAL MUSIC: SURAT AL-NASR AS A MODEL." In IV. INTERNATIONAL RESEARCH CONGRESS OF CONTEMPORARY STUDIES IN SOCIAL SCIENCES. Rimar Academy, 2022. http://dx.doi.org/10.47832/rimarcongress4-2.

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The internal acoustic music of Surat Al-Nasr depicted the sign of the promise of complete victory and the good tidings of the entry of many creatures to Islam. The feeling of pride and vanity appeared for the coming of victory and conquest, and the vision of entering, represented by the tide in the sound of the thousand in the first verse three times, and the glorification of (lam) the word of majesty, then it calmed down when the Almighty said: In the religion of God) to express entering quietly and smoothly by elongating the tide of the word God, and this is exactly what happened at the beginning of the Islam. The highly “hamza” and “Jeem,” then the repetition of the tide in absolute thousand came to reinforce this, and the syllables and sounds contributed to the stereotyped sound image, and shedding lights on the meaning of the words. We also find that the percentage of open syllables in the surah reached (63.2%) and the movement of conquest (65.3%), in addition to the increase in the percentage of vocalized voices to the whispered by more than double, and this music increases by the increase in the percentage of the closed sound clip closed silently in the last verse to (42.85%) After it was (30%) in the first verse and (27.7%) in the second verse, it is in harmony with the state of praise and forgiveness that requires a kind of reverence, represented by this energetic calm and this quiet of speaking.. Key words: Surat Al-Nasr, Vocal Music, Reflections on Linguistic
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Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS." In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.

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В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.
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Ugur, Etga. "RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.

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This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.
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