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Ullah, Naqeeb, e Sajjad Ahmed. "منهج الجدل عند الشيخ أحمد ديدات في مؤلفاته". Journal of Islamic and Religious Studies 6, n.º 1 (5 de junho de 2021): 29–50. http://dx.doi.org/10.36476/jirs.6:1.06.2021.02.
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Sheikh Aḥmad Dīdāt, the awardee of King Faisal award in 1986, was a enthusiastic, self-educated Muslim preacher from South Africa, most prominent for engaging Christian missionaries in open debates. Although he was famous for his sharp and impassioned debating style, he also published more than 20 books and wrote numerous articles and pamphlets, many of them were translated into different languages. He settled a specific discourse on the nature of relations between Muslims and followers of other religions through dialogues, public debates and written literature. This research aims to identify Dīdāt’s approaches in his literature, the impact of his methodolgy on Islamic-Christian dialogue, the methods used by him in this regard and the guidelines from his approches to improve Islamic-Christian dialogue in future. The study concludes that dialogue is one of the basic means to achieve peace and peaceful coexistence in the modern era. Moreover, Dīdāt adheres to the original and authentic sources of the Christians, and promotes the calm dialogue based on the principles of sober scientific research, in order to achieve security and peaceful coexistence. The researchers recommend establishment of an active international Islamic body for dialogue, far from political influences and directives, to prepare scientific and intellectual cadres of Muslim interlocutors at all levels.
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Gokaru, Shuaibu Umar, Mohd Roslan Mohd Nor, Ahmad Faisal Abdul hamid e Youcef Bensaleh. "Muslim-Christian Dialogue from the Nigerian and Pakistani Perspective: A Theological Discussion". UMRAN - International Journal of Islamic and Civilizational Studies 11, n.º 2 (30 de junho de 2024): 75–87. http://dx.doi.org/10.11113/umran2024.11n2.698.
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Muslim-Christian dialogue is one of the most common dialogues around the globe. Even though the interreligious dialogue is accepted in Muslim countries, the discussions in Nigeria and Pakistan are facing challenges. This paper, therefore, intends to examine the Nigerian and Pakistani perspectives on Muslim-Christian dialogue to analyse its legality or otherwise from the main sources of the two religions. This is qualitative research comprising the historical and contextual approach of the Qur’ān, Hadith, and the Bible as well as views of Islamic scholars and Christian clergies. The findings reveal that Islam and Christianity not only acknowledge dialogue between Muslims and Christians but encourage it among other religions for the establishment of peaceful coexistence and sustainable development of a community. This paper, therefore, recommends that Nigerian and Pakistani Muslim scholars should give extra energy to enlighten Muslims to understand that interreligious dialogue does not in any way mean to unify Islam with Christianity.
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Kisovskaya, N. "Christian-Islamic Dialogue in Western Europe". World Economy and International Relations, n.º 7 (2010): 55–64. http://dx.doi.org/10.20542/0131-2227-2010-7-55-64.
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The meaning of an inter-religious dialogue has increased in the context of globalization, which has put different ethnicities and religions face-to-face within the fledging "planetary community". Furthermore, it encouraged a remarkably emerging role of religion, in particular in politics. The dialogue became of key importance in Western Europe due to the Muslims turning into the largest diaspora of the region, and Islam – into the second religion after Christianity. The author dedicated this work to investigation of this dialogue's aspects, since the unceasing growth of the Muslim migration and terroristic threats cause the expansion of islamophobia and ethnic tension that have become a destabilizing factor in the region.
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العجمي, نورة محمد. "Christian-Islamic dialogue and Orientalism problem". Journal of Islamic Sciences 6, n.º 4 (29 de setembro de 2023): 25–39. http://dx.doi.org/10.26389/ajsrp.j050623.
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تهدف هذه الدراسة إلى التعرف على التطور التاريخ للحوار المسيحي الإسلامي وإشكالية الاستشراق وعلاقتها بالمسيحية والتبشير وأيضًا التعرف على العلاقة بين الاستشراق والدعوة للحوار المسيحي الإسلامي، واعتمدت الدراسة على المنهج الوصفي، وأيضًا المنهج المقارن؛ لتحديد الأفكار السياسية والدينية والاجتماعية لكلا الطرفين الإسلامي والمسيحي في الحوار. وتتألف الدراسة من أربعة مباحث؛ تناول المبحث الأول "التطور التاريخي لظاهرة الحوار الإسلامي المسيحي" من مطلبين ناقش فيها الباحث القطيعة في الحوار وظهور إرهاصاته، والانطلاقة الفعلية للحوار الإسلامي المسيحي واستمراريته، وفي المبحث الثاني "الاستشراق وتاريخ نشأته" ناقش فيه الباحث أربعة مطالب، وهي تعريف الاستشراق وتاريخ نشأته ودوافعه وغايته ونشاطاته ورغبته في استيعاب الإسلام وتحجيم دعوته، وذلك لا تساع دائرة الاستشراق وقدمها وتنوع أهدافها، وفي المبحث الثالث "خصائص الحوار الإسلامي المسيحي وضوابطه" ناقش الباحث من خلال مطلبين، الخصائص السياسية للحوار الإسلامي المسيحي، وضوابط الحوار الإسلامي المسيحي، وفي المبحث الرابع "الدوافع السياسية للحوار المسيحي الإسلامي ومعوقاته" ناقش الباحث من خلال مطلبين الدوافع السياسية للحوار الإسلامي المسيحي، والمعوقات السياسية للحوار الإسلامي المسيحي. وتوصلت الدراسة إلى نتائج هامة من أبزرها أن الاستشراق تيار فكري يتجه صوب الشرق لدراسة حضارته وأديانه وثقافته ولغته وآدابه من خلال أفكار اتسم معظمها بالتعصب والرغبة في خدمة الاستعمار وتنصير المسلمين وجعلهم مسخًا للثقافة الغربية وذلك ببث الدُّونية فيهم، وأوصت الدراسة بوحدة المسلمين العضوية؛ لأنها هي الحماية الوحيدة لهم ضد أي هجمات استعمارية أو امبريالية أو استشراقية.
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Pusyrev, D. "Islamic Factor in World Politics". World Economy and International Relations, n.º 3 (2011): 67–73. http://dx.doi.org/10.20542/0131-2227-2011-3-67-73.
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The article discusses implications of increasing the role of the Islamic factor in world politics. Special attention is paid to the fact that the growth of Islamic radical and extremist organizations, as well as the increased international terrorism update the problem of Islamic-Christian dialogue. The author appeals for starting a constructive interaction between Muslims and Christians.
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Platti, O.P., Emilio. "The Dominican Contribution to Christian-Muslim Dialogue". Philippiniana Sacra 51, n.º 153 (2016): 463–86. http://dx.doi.org/10.55997/ps2008li153a7.
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The aim of this lecture is threefold. First, to make the link between IDEO and the very first century of the Dominican Order and its involvement in studying Muslim authors for a better understanding of Islamic theology and philosophy. Second, to present the most recent research attesting the Biblical background of the Islamic religion and the Qur'ân, so that we are able to understand what Christians have in common with Muslims, and what the fundamental differences are. And third, the involvement of members of the Dominican Institute in dialogue with Muslims in the twentieth and twenty first centuries, based on the teachings of Vatican II, and in particular, the Declaration Nostra Aetate and the Dogmatic Constitution Lumen Gentium. Following the second part of this presentation, it appears clearly that the presentation of Islam in the text of the Declaration is in perfect conformity with modern research on the historical background of the Qur’ân and his content. From this the actual members of IDEO are confident to be faithful to their mission statement: Involvement in the pastoral mission of the Church and seeking to overcome misunderstandings and violence, undertaking study of Christian and Islamic sources, so that Muslims and Christians can live together in peace and truth, as they worship the One God.
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Lin, Jen-Chien. "Christian-Muslim Dialogue Perspectives of “The Muslim View of Christology” and “To Be a European Muslim”". International Journal of Management, Entrepreneurship, Social Science and Humanities 2, n.º 2 (25 de dezembro de 2019): 63–69. http://dx.doi.org/10.31098/ijmesh.v2i2.14.
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Mahmoud Ayoub and Tariq Ramadan are Islamic scholars working on a Muslim-Christian dialogue study. They proposed the concepts of “ The Muslim View of Christology” and “ To Be a European Muslim”, respectively, and promoted the study of the Muslim-Christian dialogue into a broader field with far-reaching influence. The purpose of this study is to compare the concepts of “ The Muslim View of Christology” and “To Be a European Muslim” , as well as to understand the meaning and contextualization of the dialogue between the Shiʻi and the Sunni within the Muslim-Christian dialogue, in order to seek a new dimension of religious dialogue. The method of this study is a systematic analysis. This entails a close reading of the two thinkersʼ writings on Christian-Muslim encounters, in order to make a comprehensive presentation of their thinking about the Christian-Muslim dialogue in its many dimensions, considering these structures through assessing their inner consistency; in particular, including the viewpoint of “The Muslim View of Christology” and “To Be a European Muslim”. “The Muslim View of Christology”, Ayoub emphasizes, Christians must take as a Muslim view and accept it as such, at least as the methodological basis for their research studies. Ramadan prioritizes Qur'anic interpretation over simply reading the text, in order to understand its meaning and to practice the tenets of Islamic philosophy. He proposed the following perspective: To be a European Muslim and to research the Study of Islamic Sources in the European Contextualisation. We find “the Muslim view of Christology” as a blessing, as a sign of Godʼs abundant generosity in the phenomenon of diversity. The idea that “To Be a European Muslim” is an Islamic worldview is a trend that is universal and rooted in the land. Christian-Muslim dialogue on these two topics is a very indicative key and can contribute to peace in this world. The Christology of this study will be limited to“the Muslim View of Christology” and will limit Muslims to Muslim communities born in Europe. In the context of Abraham’s religion, the purpose of the Christian-Muslim dialogue should be courageous and dare to ascend to the model of coexistence and the unity of God, not just for each others’ tolerance and acceptance. This is the ultimate concern for religious dialogue between Christianity and Islam.
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Johnston, David. "Christian and Muslim Dialogues". American Journal of Islam and Society 30, n.º 1 (1 de janeiro de 2013): 112–14. http://dx.doi.org/10.35632/ajis.v30i1.1162.
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In his first book David Bertaina, assistant professor of religion in the Universityof Illinois’ History Department (Springfield), makes an important contributionto our knowledge of Christian-Muslim relations in the first fivecenturies of the Islamic era. Also a scholar with the Institute of Catholic Culturein McLean, VA, he is critical of many interreligious dialogues today, asthey tend to be straightjacketed by liberal ideals of tolerance and neutrality.The result is that, unlike the robust and dynamic dialogue literature in the earlycenturies of Islamdom that took “seriously the truth claims of its participantsin matters of faith and reason,” much of which passes now for interfaith conversationavoids what is most precious to each side in the name of “neutrality.”Another lesson we can draw from the past is the importance of highlightingthe issue of power when different communities of faith come together to debate. Not surprisingly, much interfaith dialogue today, he notes, can often feel“oppressive” to Muslims, at least to some extent, as it did for Christians livingunder Islamic rule – even in the heyday of cosmopolitan Abbasid Baghdad.An historian and Semitic languages specialist, Bertaina trains his sightson the ancient Near Eastern literary genre of interreligious dialogue, whichcan be traced back to Plato and other early Greek writers, and which Christiansleveraged in their own polemics with Jews in the fifth and sixth centuries CE.Between the second and fifth centuries AH, both Muslims and Christians usedthe dialogue genre to communicate their own convictions about religious truth,in both apologetic and polemical modes. While they were mostly addressingtheir own communities, they also sought to persuade the religious other. Infact, this was a discourse that also functioned as “a means to fulfill epistemiccommitments such as that of Christians to evangelization and Muslims to mission(da’wa)” (p. 3) ...
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Perry, Glenn E. "Muhammad and the Christian". American Journal of Islam and Society 2, n.º 1 (1 de julho de 1985): 130–33. http://dx.doi.org/10.35632/ajis.v2i1.2784.
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Muslim-Christian dialogue is an area in which Muslim interest and involvement has increased as greater numbers of Muslims have come to the West and settled and interacted with local populations. From the Muslim point of view the early dialogues with Christian missionaries in the colonial period largely consisted of apologetic reactions and defences against attacks on Islamic beliefs and practices. Today dialogue, at least in some areas, allows a sharing by participants of their respective ideals and world views in search of a common ground for peaceful co-existence and mutual respect. Since Islamic theology incorporates a position on the status of other religions which is based on the Qur'an, it is both more easy and in some ways more difficult for Muslims to dialogue with their neighbors. The broad themes of salvation and righteousness are clearly articulated, and it is the more specific issues which may remain points of contention. Those interested in Christian-Muslim dialogue may wish to examine a recent work Muhammad and the Christian by Kenneth Cragg, an Anglican Bishop who knows Arabic and is the author of a number of books on Islam. In this work, speaking as a Christian, Cragg attempts to formulate an appropriate "positive" Christian response to Prophet Muhammad and the Qur'an. In nine chapters. the major topics of which are usefully summarized in the table of contents, the author addresses themes such as: the role of Prophet Muhammad in history, the Islamic understanding of Muhammad, the role of the Sunna, and the contents of the Qur'an. The author focuses primarily on Islamic understandings of God and the Prophet rather than on traditional fields of Muslim/Christian controversy such as the divinity of Jesus, the Trinity, the crucifixion, and so on. It is a work for those already knowledgeable about each religion since many complex points of faith are raised and discussed, occasionally with a subtlety verging on abstruseness. On the positive side, although the book is primarily addressed to the Christian reader, the Muslim who reads Cragg's reflections will at certain points be moved to reflect more deeply on the existential ...
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Aminrazavai, Mehdi. "Medieval Philosophical Discourse and Muslim-Christian Dialogue". American Journal of Islam and Society 13, n.º 3 (1 de outubro de 1996): 382–88. http://dx.doi.org/10.35632/ajis.v13i3.2299.
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As pluralistic societies in the West become the nonn and the "globalvillage" becomes a reality, ecumenical dialogues gain prominence.Ecumenical dialogues, which, like many other discussions, first beganamong scholars as an exclusively academic activity, now take place inchurches, corrununities, and other sociopolitical organizations. In theUnited States, in particular, attempts are being made to introduce educationalcurricula that are sensitive to the culture and religious orientations ofminorities.The very feasibility of a Christian-Muslim dialogue should be calledinto question. Can the Islamic world enter into a dialogue with the secularWest? Any dialogue or discourse requires a corrunon language, a sharedworldview, and some basic agreement on some of the fundamental axiomsaround which a worldview is formed. I fear that the Islamic world and theWest no longer have such a common language.In the present discussion, I will offer an analysis and interpretation ofMuslim-Christian dialogue that calls for a reflection on the readiness ofMuslims to have a meaningful dialogue with the West. I argue that the necessarycondition for a meaningful dialogue between traditional Islam andthe secular West does not exist and, therefore, that any attempt to do so atthis time either will not succeed or will become a superficial survey of whatwe have in common, such as the Ten Commandments. To elucidate, I willfirst offer a model of a successful dialogue between Muslims and Christiansbased on the medieval philosophical dialogue between Muslim and Christianphilosophers. I will then apply the conclusions drawn from this modelto contemporary attempts at such ecumenical dialogues.Any student of medieval philosophy can observe two distinct periodsin the history of medieval philosophy, defined here as early and later,each of which has distinct characteristics. The early period belongs to theChurch fathers who laid the groundwork for Christian philosophical andtheological frameworks. Early Christian philosophical writings of suchfigures as Augustine, Boethius, John Scotus, St. Anselm, Peter Abaillard,and others were responses to specific questions of an intellectual nature ...
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Dean, Jason. "Outbidding Catholicity. Early Islamic Attitudes toward Christians and Christianity". Exchange 38, n.º 3 (2009): 201–25. http://dx.doi.org/10.1163/157254309x449700.
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AbstractHow did early Islam gain its understanding of Christians and Christianity? How did it react to Christian claims of universality? To answer these questions, this article first identifies passages pertaining to the Christian religion in representative texts of the three main bodies of literature produced by the first Muslim writers and editors: the Qur'ān, the Hadith and the Sira. This data is then analyzed into five ideal-types of Islamic attitudes toward Christians and Christianity: 1) affirmations of the truth of the Gospel, 2) descriptions of Christians as true believers, 3) descriptions of Christians as sectarians, 4) accusations of disbelief (kufr) and 5) accusations of idolatry (shirk). The assertion of an historical relationship between sectarianism, disbelief and idolatry led to subordinating the Muslim-Christian dialogue on the recognition of the unicity of God, which could be conceived of as providing the basis either for a restricted religious pluralism or for an Islamic universalism.
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Pieper, Christopher Nicolas. "Why the Hardship? Islam, Christianity, and Instrumental Affliction". Open Theology 6, n.º 1 (9 de novembro de 2020): 636–45. http://dx.doi.org/10.1515/opth-2020-0137.
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AbstractViewing hardship through the Western tradition of theodicy, Western theologians and philosophers sometimes approach their Muslim neighbors with questions about the Islamic perspective on suffering. But merely by asking about “suffering,” these Western friends already project a theological category foreign to most Muslims, particularly those from a non-Western background. In order for Christian and post-Christian Westerners to understand the Islamic approach to hardship, they must first learn to distinguish between affliction and suffering. This requires a careful look at the creation narratives each tradition tells: for example, does God initiate human affliction? And what does the answer to this question say about the nature of affliction, if God is also good? Answering these queries helps one to distinguish Christian and Islamic responses to catastrophe, pain, and even violence. Furthermore, examining the koranic reply may redirect Western persons to teachings within the biblical tradition, which Christians often overlook or avoid. The instrumental role of affliction is relatively unpopular in the West, but dialogue with Islam uncovers the fact that it is a concept neither alien nor unimportant to biblical teaching. In fact, God’s repurposing of affliction is vital to Christian doctrine. Dialogue with Islam may help to recover this Christian lesson.
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Hermann, Simon. "Major Muslim-Christian Dialogue Initiatives Since 9/11". Journal of KATHA 17, n.º 1 (31 de dezembro de 2021): 1–19. http://dx.doi.org/10.22452/katha.vol17no1.1.
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The events of 9/11 deepened tensions between the West and the Islamic world. But there were also Christians and Muslims who used the occasion to intensify dialogue with each other. In the 20 years since then, dialogue has taken place in many forms and settings. This article asks which large-scale dialogue initiatives between Muslims and Christians were started in the time since 9/11 and what their salient characteristics are. Using a historical and qualitative approach, it contributes to establishing a framework for Muslim-Christian dialogue by showing the developments and providing insights in the current status of the larger, widely visible Muslim-Christian dialogue initiatives. The first part introduces and describes seven such initiatives, ranging from conferences to centres, programs and individual persons. Using a deductive approach, initiatives are analysed according to the people involved, the time and location in which they took or take place, and the topics dealt with. The second part critically analyses the progression of these large-scale dialogue initiatives between Muslims and Christians. What stands out is their diversity and the fact that notable individuals and institutions of both religions have been involved as actors in the process. In a globalized world, what happens on the big stages also impacts what happens elsewhere. The precedence set by the initiatives introduced thus can serve to encourage and give credibility to the enterprise of Muslim-Christian dialogue in other contexts as well.
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Bakar, Osman. "The Royal Aal Al-Bayt Institute for Islamic Thought, Islam, Christianity and the Environment". ICR Journal 3, n.º 2 (15 de janeiro de 2012): 405–8. http://dx.doi.org/10.52282/icr.v3i2.570.
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The Royal Aal Al-Bayt Institute for Islamic Thought (RABIIT), the publisher of this volume, has become better known throughout the world as an institution dedicated to the pursuit of meaningful interfaith dialogue on a global scale. Perhaps its most well known initiative is A Common Word, the historic global Muslim-Christian interfaith initiative which has brought together leading Muslim and Christian scholars and public figures from all parts of the world and generated a series of dialogues held in major cities of the West and the Islamic world.
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Hermawan, Ahmad. "Islam and Christian Perspective Toward Global Religious Education in Indonesia". Al-Hayat: Journal of Islamic Education 6, n.º 2 (15 de dezembro de 2022): 89. http://dx.doi.org/10.35723/ajie.v6i2.203.
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Globalization challenges Muslims and Christians in developing religious education in Indonesia. The problem of globalization has attacked the spiritual values of education. The output of religious teachings has recently shifted from the primary goal, namely the goal of education, because the education system is religiously oriented. Intolerance, corruption, human rights violations and all forms of moral decay that the Indonesian nation faces are manifestations of the minimal results of the cultivation of religious education in Indonesia. To fill this gap, this study tries to analyze and solve the problem of religious education from both an Islamic and a Christian perspective. The research used in this article is a discourse analysis method by comparing Islamic religious education and Christian religious education in Indonesia. Cooperation between the government and religious education is needed to develop religious education in Indonesia's global era. It requires integration between religious values and the positive values of globalization. Inter-religious and inter-religious dialogue must be included as part of religious education. Religious and educational institutions must be separated from commercialization, and cooperation between Christian and Islamic institutions. The Ministry of religious affairs as the higher authority in religious education, have to build mutual cooperation between the Islamic institution of religious education and the Christian Institution of religious education to support dialogue and sharing in term of harmonization.
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Frącz, Stanisław. "Die theologischen Prämissen des interreligiösen Dialogs und der gegenseitigen Toleranz zwischen Islam und Christentum". Studia Oecumenica 16 (30 de dezembro de 2016): 359–74. http://dx.doi.org/10.25167/so.3280.
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The fundamental condition of the Christian-Islamic dialogue and of mutual tolerance represents the triumph over the exclusive fundamentalism that, in the Christian religion, found expression in an axiom accepted for centuries – that of extra ecclesiam nulla salus (outside the Church there is no salvation). The fundamentalist-exclusive interpretation of the Koran dogma extra islam nulla salus, still compulsory today, precludes any form of dialogue with and tolerance of people of other faiths. This is not because such an interpretation views Islam as the one true religion – every religion is entitled to this ex natura rei – but rather because it degrades Christians as devotees of polytheism, and thus as “infidels”, whereby they are definitively discredited as partners for dialogue and tolerance.
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Silantiev, R. A., e A. R. Krganov. "Russia. Muslim Christian dialogue. Stages of development". Minbar. Islamic Studies 12, n.º 1 (4 de junho de 2019): 208–14. http://dx.doi.org/10.31162/2618-9569-2019-12-1-208-214.
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Russia has always been a country with large Islamic population. From the Middle Ages the dialogue between Christians and Muslims has always been an integral part of the Russian culture. The article highlights the stages of the Christian-Muslim dialogue in Russia. From the point of view of its authors, this dialogue became fully developed by the middle of 19th century. In its subsequent development it has already passed the three main stages, which are labelled as the “tsarist”, the “Soviet” and the “early post-Soviet”. According to the authors the present situation can be described as the “late post-Soviet” stage. The article comprises a description and definition of this stage as well as a prognosis of its development in the future.
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Yahya Oglu Aliyev, Rafig. "Some Momentous Issues of the Ongoing Islamic-Christian Dialogue". Iran and the Caucasus 5, n.º 1 (2001): 217–22. http://dx.doi.org/10.1163/157338401x00279.
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Watts, Thomas D. "Nigerian leader of Christian–Islamic dialogue: Francis Cardinal Arinze". Journal of Comparative Social Welfare 24, n.º 2 (outubro de 2008): 199–204. http://dx.doi.org/10.1080/17486830802231230.
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Haede, Wolfgang. "Christian Missiology as a Field of Christian-Muslim Dialogue". Exchange 42, n.º 4 (2013): 392–402. http://dx.doi.org/10.1163/1572543x-12341287.
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Abstract The Muslim theologian Süleyman Turan has written an expressly objective portrayal about Christian missiology as a discipline from an Islamic perspective. He wrote his book in open exchange of ideas with Christian missiologists. That makes the book a successful example of a constructive Christian-Muslim dialogue. As the discussion about Christian mission in Turkey was very biased in the past, Turan’s dissertation could help to introduce perspectives into this discussion that were neglected until now. Turan confirms that mission is one of the natural characteristics of Christianity. He also demonstrates that missiology is critically evaluating errors of Christian mission in the past. Some self-criticism towards the Muslim side would have given the book even more credibility. Nevertheless, I hope that it can contribute to a more objective and realistic discussion about Christian mission in a Muslim context.
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Mohd Kambali @ Hambali, Khadijah, Suraya Sintang e Azmil Zainal Abidin. "DIALOG ANTARA AGAMA DALAM KONTEKS ILMU PERBANDINGAN AGAMA MENURUT PERSPEKTIF ISLAM". TAFHIM : IKIM Journal of Islam and the Contemporary World 6, n.º 1 (27 de maio de 2015): 83–120. http://dx.doi.org/10.56389/tafhim.vol6no1.5.
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Undoubtedly, inter-religious dialogues modelled on the West are greatly influenced by the Christian ecumenical concept. This paper intends to present inter-religious dialogues from the comparative religions perspective and within the Islamic framework. Both ḥiwār dīnī and jidāl as mentioned in the Qurʾān are conceptually consistent with the kind of dialogue carried out with tasāmuḥ and maḥabbah which enables every individual to interact in harmony. It is also part of the tawḥīd vocation in ensuring dialogue sustainability while simultaneously strengthening religious beliefs. Also encouraged is the dialectical approach, as well as analysis of religious phenomena, which is to be done during dialogues. All the aforementioned shall render the dialogue participant open-minded in finding a common ground and avoiding biasness towards other religions. Hence, the streamlining of both the ethics stemming from tawḥīd and the application of the comparative religions methodology, as argued herein, shall help participants in interreligious dialogue realise a harmonious and meaningful dialogue.
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Lavajo, Joaquim Chorão. "Sources du dialogue islamo-chrétien hispanique". Arabist: Budapest Studies in Arabic 13-14 (1995): 75–90. http://dx.doi.org/10.58513/arabist.1995.13-14.8.
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The article provides an analysis of the sources of the Muslim-Christian dialogue on the Iberian Peninsula during the period of Islamic conquest. The article identifies different theological, politico-geographic, and social-economic sources, in addition to the influence of external contacts, etc.
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Hermawan, Ahmad. "Religious Education in Islamic and Christian Perspectives to Global Demands". EDUKASI : Jurnal Pendidikan Islam (e-Journal) 10, n.º 1 (4 de fevereiro de 2022): 39–58. http://dx.doi.org/10.54956/edukasi.v10i1.47.
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Globalization challenges Muslims and Christians in developing religious education in Indonesia. The problem of globalization has attacked the teaching of spiritual values. The output of religious education has recently shifted from the primary goal of education because of a disoriented religious education system. Intolerance, corruption, human rights violations, and all forms of moral decay that the Indonesian people are currently facing are manifestations of Indonesia's lack of religious education. This study uses library research with a comparative study design to analyze and solve problems of religious education from both an Islamic and Christian perspective. This study finally resulted in developing religious education in the global era of Indonesia; cooperation between the government and religious education is needed, it is necessary to integrate spiritual values, and the positive values of globalization, interfaith and interfaith dialogue must be included as part of religious education. Religious education institutions must be separated from commercialization, and the development of cooperation between Christian and Islamic educational institutions must be implemented immediately.
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Pilarska, Dr Justyna. "Bosnian multiconfessionalism as a foundation for intercultural dialogue". European Journal of Social Sciences Education and Research 10, n.º 2 (19 de maio de 2017): 24. http://dx.doi.org/10.26417/ejser.v10i2.p24-33.
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Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history of the Muslim-Christian contacts in Bosnia involves both the examples of collisions, as well as encounters, initiated both by Christians, and by Muslims. This article analyzes the religious diversity (multiconfessionalism) in the historical and contemporary cultural and social context of Bosnia-Herzegovina, revealing its specificity, dynamics and (often unsuccessful) attempts to conceptualize it from the perspective of the Eurocentric discourse. The aim is not only to portray this religiously diverse makeup, but also to emphasize its potential for establishing ground for intercultural dialogue.
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Pilarska, Justyna. "Bosnian Multiconfessionalism as a Foundation for Intercultural Dialogue". Humanities Today: Proceedings 2, n.º 1 (1 de abril de 2023): 11–27. http://dx.doi.org/10.2478/htpr-2023-0002.
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Abstract Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history of the Muslim-Christian contacts in Bosnia involves both the examples of collisions, as well as encounters, initiated both by Christians, and by Muslims. This article analyzes the religious diversity (multiconfessionalism) in the historical and contemporary cultural and social context of Bosnia-Herzegovina, revealing its specificity, dynamics and (often unsuccessful) attempts to conceptualize it from the perspective of the Eurocentric discourse. The aim is not only to portray this religiously diverse makeup, but also to emphasize its potential for establishing ground for intercultural dialogue.
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Viviano, Rocco. "Benedict XVI, Islam and Christian–Muslim Relations". Downside Review 135, n.º 1 (7 de novembro de 2016): 55–75. http://dx.doi.org/10.1177/0012580616676234.
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In continuity with Vatican II and the development of the modern papacy vis-à-vis the religions, Ratzinger-Benedict-XVI has given a distinctive contribution to the Catholic engagement with Islam. He sees the dialogue between Christians and Muslims as theologically founded in ‘God’s irruptive call … heard in the midst of man’s ordinary daily existence,’ which constitutes the shared source of their respective faiths. This shared religious experience imposes on Christians and Muslims a common vocation, that is, to serve humanity by witnessing to that experience, and so help society open itself to the transcendent and give God his rightful place in the life of humanity. Together Christians and Muslims can proclaim that God exists and can be encountered, that he his Creator and calls all people to live according to his ‘design for the world’. Our common task is to offer this truth to all. Benedict XVI has identified the theological foundations, and has suggested the content, aims and a spirituality of the Christian Muslim relationship. Most importantly, in doing so he has challenged Islam to articulate its own theology of interreligious dialogue and has ultimately identified the possible foundations of an Islamic theology of Christian-Muslim relations on which Muslims themselves can build.
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Wagner, William. "A Comparison of Christian Missions and Islamic Da'wah". Missiology: An International Review 31, n.º 3 (julho de 2003): 339–47. http://dx.doi.org/10.1177/009182960303100306.
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The purpose of this paper is to compare the Christian concept of missions with the Islamic concept of Da'wah. The first step is to define both and to give an understanding as to how each faith system understands its task of enlarging its religion. Next, the similarities and the differences are discussed, leading into the next section, which gives an understanding of the dialogue between both. Since the paper is written for a Western audience, the latter part is an emphasis on how Muslims understand Da'wah and how it is practiced in the West.
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Ehinger, Jessica Lee. "Was Anyone Listening? Christian Apologetics Against Islam as a Literary Genre". Studies in Church History 48 (2012): 35–46. http://dx.doi.org/10.1017/s0424208400001224.
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By the middle of the eighth century, a new genre of Christian writing had developed among those Christians living within the Islamic empire, that of apologetics intended to defend Christianity against attacks from Muslims. Although the Islamic empire had come into existence a century earlier, a series of changes took place in the mid eighth century, including the rise of the Abbasid caliphal dynasty and the stabilization of the empires border with Byzantium, which led to more stable internal politics. In this new atmosphere, Christian authors began to consider, for the first time, the theological ramifications of an empire that was ruled by Muslims, but which still had a majority Christian population. The purpose of this essay is to enter into the ongoing scholarly discourse surrounding the genre of Christian apologetics produced under Islam in the eighth and ninth centuries. There are two competing perspectives on studying these works. One argues for them as historical sources authentically representing an ongoing dialogue between Christians and Muslims during a period commonly known as the Golden Age of Islam. The other argues that these texts are literary creations; at its most extreme, this school of thought asserts that these texts are purely fictional, creating a world of Christian rhetorical superiority in the face of mass conversion from Christianity to Islam.
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Nasr, Seyyed Hossein. "Islamic-Christian Dialogue: Problems and obstacles to be pondered and overcome". Islam and Christian–Muslim Relations 11, n.º 2 (julho de 2000): 213–27. http://dx.doi.org/10.1080/09596410050024177.
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NASR, SEYYED HOSSEIN. "ISLAMIC-CHRISTIAN DIALOGUE -PROBLEMS AND OBSTACLES TO BE PONDERED AND OVERCOME". Muslim World 88, n.º 3-4 (outubro de 1998): 218–37. http://dx.doi.org/10.1111/j.1478-1913.1998.tb03658.x.
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Michel, Tom. "Implications of the Islamic revival for Christian‐Muslim dialogue in Asia". International journal for the Study of the Christian Church 3, n.º 2 (janeiro de 2003): 58–76. http://dx.doi.org/10.1080/14742250308574033.
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Michel, Tom. "Implications of the Islamic revival for Christian-Muslim dialogue in Asia". International Journal for the Study of the Christian Church 3, n.º 2 (1 de janeiro de 2003): 58–76. http://dx.doi.org/10.1080/14742250312331383756.
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Kabha, Mustafa, e Haggai Erlich. "AL-AHBASH AND WAHHABIYYA: INTERPRETATIONS OF ISLAM". International Journal of Middle East Studies 38, n.º 4 (25 de outubro de 2006): 519–38. http://dx.doi.org/10.1017/s0020743806412459.
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Islam is a universal religion and culture. Scholars who tend to focus on Islam in specific societies may overlook connections that, over the centuries, were important in shaping various Islamic intercultural dialogs. One case in point is the role of Ethiopia in the history of Islam. Although situated next door to the cradle of Islam, Ethiopia conveniently has been perceived by many Western historians of the Arab Middle East as an African “Christian island,” and as largely irrelevant. In practice, however, the Christian-dominated empire has remained meaningful to all Muslims from Islam's inception. It has also been the home of Islamic communities that maintained constant contact with the Middle East. Indeed, one of the side aspects of the resurgence of political Islam since the 1970s is the emergence in Lebanon of the “The Association of Islamic Philanthropic Projects” (Jamעiyyat al-Mashariע al-Khayriyya al-Islamiyya), better known as “The Ethiopians,” al-Ahbash. Its leader came to Beirut from Ethiopia with a rather flexible interpretation of Islam, which revolved around political coexistence with Christians. Al-Ahbash of Lebanon expanded to become arguably the leading factor in the local Sunni community. They opened branches on all continents and spread their interpretation of Islam to many Islamic as well as non-Islamic countries. This article is an attempt to relate some of the Middle Eastern–Ethiopian Islamic history as the background to an analysis of a significant issue on today's all-Islamic agenda. It aims to present the Ahbash history, beliefs, and rivalry with the Wahhabiyya beginning in the mid-1980s. It does so by addressing conceptual, political, and theological aspects, which had been developed against the background of Ethiopia as a land of Islamic–Christian dialogue, and their collision with respective aspects developed in the Wahhabi kingdom of the Saudis. The contemporary inner-Islamic, Ahbash-Wahhabiyya conceptual rivalry turned in the 1990s into a verbal war conducted in traditional ways, as well as by means of modern channels of Internet exchanges and polemics. Their debate goes to the heart of Islam's major dilemmas as it attracts attention and draws active participation from all over the world.
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Saragih, Denni Boy. "Engaging Karl Barth's Theology with Nurcholis Madjid and Ibn Taymiyya". Indonesian Journal of Theology 12, n.º 1 (1 de julho de 2024): 1–22. http://dx.doi.org/10.46567/ijt.v12i1.477.
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This study presents a pioneering dialogue between Karl Barth’s Christian theology and Islamic theological perspectives in the Indonesian context, focusing specifically on the concept of universal salvation. The primary interlocutors are Nurcholish Madjid, interpreting Ibn Taymiyya, and Karl Barth’s theology. Barth’s universalism envisions an inclusive future for humanity, elaborated in Barth’s exposition of the theme “Jesus is Victor,” suggesting a universal reprieve from divine eschatological judgment. Correspondingly, Madjid’s interpretation of Islamic theology proposes a universally hopeful future, recognizing the broad spectrum of divine revelation across various religious traditions, thereby fostering a sense of shared hope among diverse religious followers. Ibn Taymiyya, often misconceived as a figurehead for radical elements, is depicted in this essay as advocating a form of universalism where divine mercy ultimately triumphs over retribution. This article contends that this mutual anticipation of universal salvation can pave the way for meaningful Christian-Islamic interactions in the Indonesian milieu, contributing significantly to interfaith dialogue and understanding.
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Leskova, Irina V. "Social Mechanisms of Harmonization of the Relations between Muslim and Christian Culture". Bogoslovni vestnik 79, n.º 4 (2019): 1053–61. http://dx.doi.org/10.34291/bv2019/04/leskova.
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The article is devoted to the theoretical and methodological problems of the study of relations between Muslim and Christian culture. It has been shown that the globalization processes in the world affect all spheres of human life, diversifies it, promotes interpenetration of cultures, increases pluralism, and requires a new vision of the world in all its manifestations. It has been actualized that in today’s world traditions related to religious ones mostly gain the form of religious culture. The new state of secular culture and the emerging socio-cultural environment is accompanied by the activation of religious structures, institutions and processes, which are called »desecularization«, »religious renaissance« and »revitalization of religion« in the scientific literature. The dialogue between Islam and Christianity, Muslim and Christian culture, has historical and religious roots. In the era of wide development of Islamic culture, Muslims actively contributed to the establishment of mutual understanding with other people and civilizations. History shows that Islam has been the initiator of dialogue and exchange of opinions with other cultures for ages. The Holy Scripture of Muslims, The Koran, in many verses obliges its followers to conduct an intellectual dialogue with members of other religions. The unique and centuries-old experience of religious interaction on the territory of Russia strives at maintaining the religious identity by Christians and Muslims alike. Dialogue within the Cristian and Islamic culture in Russia does not provide for and even prevent attempts for selection of dogmatic integrity and unity of religious knowledge, however it implies the need of individual, personal relationships and joint solutions of various socio-cultural problems and challenges, where the tasks of the spiritual and moral development of society are the most important ones.
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Yuniarto, Petrus, e Dismas Kwirinus. "Jesus as a Historical Man Based on Oddbjørn Leirvik’s Thoughts: Interreligious Dialogue between Islam and Catholicism". Religió Jurnal Studi Agama-agama 13, n.º 2 (1 de setembro de 2023): 230–52. http://dx.doi.org/10.15642/religio.v13i2.2526.
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This article discusses Jesus anthropologically and his implication as well as historicity in the Islamic context. In Islam, Jesus is called ‘Īsā al-Masīḥ. In this article we discuss Jesus in the Quran and the Hadith, the anthropology of Jesus in Islam, the miracle of Jesus in the Islamic context, the Christian polemic against Islam in the Middle Ages and the dialogue and peace between Christians and Muslims. The method employed is content analysis of relevant primary and secondary data. The data collection method uses library research to explore various reference sources. The primary and secondary data obtained are then analyzed using a qualitative approach. The result is that the figure of Jesus based on Oddbjørn Leirvik’s thought can be used to promote harmony and peace in religious relationships, and it is very relevant to Indonesian context. The awareness of the figure of Jesus based on Islamic and Catholic teachings is essential to promote harmony especially in Indonesia.
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Oddbjørn, Leirvik. "ISLAM AND MUSLIM-CHRISTIAN RELATIONS IN NORWAY". Zbornik radova 17, n.º 17 (15 de dezembro de 2019): 225–40. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.225.
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In this paper the author describes and analyzes central features of Islam and Muslim-Christian relations in Norway. By close observation of the tension between interreligious solidarity and aggressive identity politics, the author highlights some central features of the trust-building Christian-Muslim dialogue in Norway. He also notes how anti-Islamic sentiments in part of the majority population are reflected in radicalization among some Muslim youths. However, the situation in general is described in more optimistic terms. He also identifies two examples showing that the majority of the Muslim population seem to endorse strong values evident in society in general– such as the welfare state and gender equality. Finally, the author poses the question pertaining to the way in which Christians and Muslims may adopt a unified stance against extremism.
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Juhant, Janez. "Anthropological Foundation of Dialogue". E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, n.º 1 (1 de abril de 2012): 5–16. http://dx.doi.org/10.2478/v10154-012-0001-1.
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Anthropological Foundation of Dialogue The dialogue of the society in the post-communist countries seems to be a problem. Both the post-communist countries and in the countries with a long democratic tradition are developing the postmodern individualistic mentality. On the orther hand, the world is becoming a unity, throug economic and productive processes. A man tries to solve his own problems, yet he is not prepared to share his own life and participate in the community. This is the one of the greatest problems of the so-called postmodern society. Present world is full of conflicts, not only in level of Islamic and the Christian world, but we, people of dialogue can solve them.
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Dodds, Adam. "The Abrahamic faiths? Continuity and discontinuity in Christian and Islamic doctrine". Evangelical Quarterly 81, n.º 3 (30 de abril de 2009): 230–53. http://dx.doi.org/10.1163/27725472-08103003.
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The term ‘Abrahamic faiths’ and its cognates, prominent in inter-faith and political conversations, has now entered, largely uncritically, into academic discourse. It is not clearly defined and is used by scholars in different and potentially misleading ways. Thus far the term has evaded theological critique; this paper is a contribution to towards just such a critique. The ‘Abrahamic faiths’ are Judaism, Christianity and Islam, but, this paper shall focus on Christianity and Islam. I propose to critique the term ‘Abrahamic faiths’ by evaluating three different ‘levels of usage’ employed by scholars of religion. Thus far the term has evaded critique, hence the significance and importance of this undertaking. This evaluation will first involve examining Christian and Islamic theological continuity. Then, I shall investigate Christian and Islamic theological dissimilarity concerning four core Christian doctrines. My objective is to show that the continuity and discontinuity of Christian and Islamic doctrine requires careful qualification of the term ‘Abrahamic faiths’. I conclude with some constructive reflections for inter-faith dialogue.
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Bertaina, David. "Melkites, Mutakallim?n and al-Ma’m?n: Depicting the Religious Other in Medieval Arabic Dialogues". Comparative Islamic Studies 4, n.º 1-2 (9 de junho de 2010): 17–36. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.17.
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The article describes a literary dialogue said to have occurred in 829/214 between the Arab Melkite Christian bishop Theodore Ab? Qurra, several Muslim scholars, and the caliph al-Ma’m?n. The text contains two types of dialogue: Ab? Qurra versus the Muslim scholars and Ab? Qurra with al-Ma’m?n. The former is distinguished by its antagonism on both sides, while the latter is noted for its polite discourse. The evidence indicates that the Muslim caliph al-Ma’m?n held an admired place in the Melkite Christian community’s memory. The author’s analysis concludes that the dialogue presupposes Christian Arab identity was integrated into the dominant Islamic culture in a symbiotic relationship that recognized the reality of religious pluralism and disparate truth claims. The author also argues that the text placed value on the dialogical approach as a process of identity formation by constructing boundaries with religious others while simultaneously internalizing these other religious worldviews.
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Siddiqui, Mona. "Diatribe, Discourse and Dialogue: Reflections on Jesus in the History of Christian-Muslim Encounters". Studies in Church History 51 (2015): 435–54. http://dx.doi.org/10.1017/s0424208400050336.
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The history of Christian-Muslim encounter is a growing field in areas of Christian theology and Islamic Studies. While there is arguably no particular systematic discipline or approach, anyone who enters the history of the theological encounters between these two religions is met with a large body of work which reflects an unusual complexity and degree of nuance. These range from polemical and irenic approaches by those who were writing in response to critiques of their faith without any direct contact with one another, to those Muslim and Christian writers who lived and wrote within the shared culture and civilization of the Arab East.
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Alves, César Andrade. "Muhammad Hamidullah on the Islamic theology of revelation: topics for a discussion on comparative theology". Caminhos de Diálogo 9, n.º 14 (19 de julho de 2021): 84. http://dx.doi.org/10.7213/cd.a9n14p84-98.
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The dialogue of theological exchange, which can be carried out as comparative theology, is one of the four forms of interreligious dialogue encouraged by the magisterium. A subject of great interest to this form of dialogue is divine revelation, within the field of fundamental theology. Regarding this subject, a discussion partner in the dialogue with Islam is Muhammad Hamidullah, one of the most distinguished Muslim scholars of the 20th century, whose work is the object of growing attention. This article has two objectives: (1) to highlight the importance of Hamidullah for a future work within comparative theology; (2) to categorize issues, derived from his analysis of revelation, that will be relevant to a later theological exchange with a Christian theology of revelation of an ecumenical nature in the light of the Second Vatican Council.
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Willoughby, Jay. "Islam and Interfaith Dialogue". American Journal of Islam and Society 31, n.º 2 (1 de abril de 2014): 160–62. http://dx.doi.org/10.35632/ajis.v31i2.1055.
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On March 21, 2014, Seyed Amir Akrami, a visiting Iranian scholar at the EasternMennonite University in Harrisonburg, VA, visited the headquarters ofthe International Institute of Islamic Thought. He holds a PhD in the philosophyof religion (McGill University), as well as a BA and an MA in Islamictheology and mysticism (University of Tehran).In his opening remarks he stated that with the end of the Cold War, thecloser relations between politics and religion necessitates interfaith relations.Realizing this, the West (especially the United States) has undertaken an unprecedentedstep: establishing centers for religion and diplomacy. Akrami considersthis a very positive development. Another reason for this new approachwas Samuel Huntington’s (d. 2008) “clash of civilizations” theory, which upsetmany Muslims. What is often forgotten, however, is that Huntington alsocalled for dialogue. President Mohammad Khatami of Iran responded to thisby launching his 2001 “dialogue of civilizations” initiative. Akrami maintainsthat political and economic polarization is being replaced by cultures, of whichreligion is a very important part. Given that Islam and Christianity are theworld’s two largest religions, it is more practical to focus on them than tryingto start a dialogue with all religions at this time.The second part of his presentation consisted of several historical observationsrelated to Christian views of Islam, Muslim views of other religions(especially Christianity), and how best to approach/view these two religions’relationship. John of Damascus (d. 750), an early Christian scholar of Islamnoted for his largely polemical works, viewed Islam as a Christian heresy.Centuries later, the Crusades poisoned Muslim-Christian relations. But, importantly,part of the reason for this military onslaught was the great schismof 1054 that split Christendom between the Catholic Church (Rome) and theOrthodox Church (Constantinople).Normal Daniel’s Islam and the West: The Making of an Image (Oxford:Oneworld, 1993) is a very good source for these negative views. Among themare the following: (1) Muhammad was a cardinal who wanted to become thepope. When he failed in this attempt, he became a heretic; (2) Muhammadtrained a dove or a bird to sit on his shoulder in order to deceive/delude hisfollowers into thinking that he was being inspired; and (3) Dante, in his DivineComedy, called Muhammad an imposter and liar and therefore placed him inthe eighth circle of hell ...
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Perkins, Tasi Bradford. "“The Final Word”?: The Qur?an and Karl Rahner in Dialogue". Comparative Islamic Studies 9, n.º 2 (27 de setembro de 2016): 195–234. http://dx.doi.org/10.1558/cis.v9i2.27561.
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Muslim-Christian conversation has historically broken down over three Qur’anic objections to Christian doctrine. The Trinity, the Incarnation, and the Crucifixion all seem to be repudiated in Islamic scripture. Karl Rahner, one of the Catholic scholars who drove Vatican II’s theological agenda, did not comment much on Islam, so putting him in dialogue with a tradition about which he was relatively uniformed might initially seem strange. Nevertheless, and perhaps because of his distance from Islam, his thought might allow fresh angles with which to approach these core difficulties. In particular, his concept of divine modalities—which for him render Christianity “radically” monotheistic—makes him a useful dialogue partner for Islam, one of whose primary tenants is that God is one and not three. His focus on Logos theology gives him an inroad to the Qur’anic explanation of Christ as “the word of God.” Finally, his “theology from below” allows for an experiential rather than metaphysical understanding of God’s presence amongst humanity. This paper offers a Rahnerian grounding from which to approach the doctrine of God in Muslim-Christian dialogue.
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Ro'uf, Abdul Mukti. "Posmodernisme: Dampak dan Penerapannya pada Studi Islam". Analisis: Jurnal Studi Keislaman 19, n.º 1 (30 de junho de 2019): 155–76. http://dx.doi.org/10.24042/ajsk.v19i1.4161.
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This paper concentrates on dialogue with postmodernism and religion while looking at some of the core ideas of postmodernism and the possibility of making it a reading tool for Islam, precisely for the benefit of Islamic studies, in contemporary society with its various implications. With the descriptive-analysis method this paper proves two things. First, that postmodernism as a movement of thought is not in direct contact with Islam. It is a response to the doctrine of modernism and traditional Christian doctrine. His criticism of religion is addressed to European Christians. However, the impact of his dissolution of value doctrine becomes nihilism, has disrupted the theological beliefs of religions, including Islam especially in the case of the spread of atheistic-inclined ideology. Secondly, as a critical philosophy, postmodernism contributes a deconstruction method to dismantle the establishment and the absoluteness of thought. In Islamic studies, the deconstructive approach is widely used by contemporary Islamic thinkers.
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АЙЛАРОВА, С. А. "POSSIBILITY OF DIALOGUE (ON A.A. GASSIEV’S ISLAMIC WORKS)". Известия СОИГСИ, n.º 39(78) (31 de março de 2021): 49–60. http://dx.doi.org/10.46698/vnc.2021.78.39.011.
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Статья посвящена анализу исламоведческих трудов осетинского просветителя, философа, публициста А.А. Гассиева. Исследования богословского и религиоведческого характера по истории и культуре ислама относятся к раннему этапу творчества просветителя. Являясь частью противомусульманской полемики – особой формы православного богословия – эти работы далеко выходят за рамки своей «жанровой» природы. Они демонстрируют широту кругозора автора, обширные познания в богословской и специальной исламоведческой литературе XIX в., блестящее знание истории и культуры мусульманства, его текстов, образов и символов. Гассиев выделяет и анализирует те пункты коранического (исламского) вероучения, которые сближают, но в то же время отличают его от христианского, пытается освоить внутреннюю логику Корана. Рассмотрены основные догматические положения ислама о едином Боге, отношение Корана к Христу и христианству, предопределение и свобода воли человека и т.д. Подчеркивается своеобразная диалектика трактовки Корана и ислама вообще: его универсальный, гуманный характер как изначального учения, и определенные искажения его принципов в ходе истории мусульманских обществ. Изучение такой литературы (богословской, миссионерской) в сегодняшней современности весьма полезно для понимания традиционной логики общения христианства (православия) с инаковерием и инакомыслием, характерной для XIX в. Несмотря на полемико-апологетический характер, в работах Гассиева есть определенная установка на понимание другой веры. Это первый шаг на пути диалога, на пути взаимопонимания. Исламоведческие труды А.А. Гассиева, благодаря глубине и разносторонности, идейной открытости и отсутствию тенденциозности и предвзятости, могут быть основой (безусловно, учитывая время их написания) поиска форм мирного сосуществования и взаимодействия христиан и мусульман на Северном Кавказе и в целом в России. The article is devoted to the analysis of Islamic studies of the Ossetian educator, philosopher, publicist A.A. Gassiev. Studies of a theological and religious nature on the history and culture of Islam belong to the early stage of the enlightener’s work. As part of anti-Muslim polemics – a special form of Orthodox theology – these works go far beyond their “genre” essence. They demonstrate the breadth of the author’s horizons, extensive knowledge of theological and special Islamic literature of the XIXth century, excellent knowledge of the history and culture of Islam, its texts, images and symbols. Gassiev identifies and analyzes those points of the Qur’anic (Islamic) doctrine that bring it together, but at the same time distinguish it from the Christian, tries to master the inner logic of the Qur’an. The main dogmatic provisions of Islam about one God, the attitude of the Koran to Christ and Christianity, predestination and free will of man, etc. are considered. A peculiar dialectic of the interpretation of the Koran and Islam in general is emphasized: its universal, humane character as an original teaching, and certain distortions of its principles in the course of the history of Muslim societies. The study of such literature (theological, missionary) in today’s modernity is very useful for understanding the traditional logic of communication between Christianity (Orthodoxy) with disbelief and dissent, characteristic of the 19th century. Despite the polemical and apologetic nature, in the works of Gassiev there is a certain orientation towards understanding another faith. This is the first step towards dialogue, towards mutual understanding. The Islamic studies of A. Gassiev, thanks to the depth and versatility, ideological openness and the absence of tendentiousness and bias, can be the basis (of course, seeing the time of their writing) for the search for forms of peaceful coexistence and interaction between Christians and Muslims in the North Caucasus and in Russia in general.
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Mustapha, Norhayati. "Mohamed Ajmal Abdul Razak (ed.), Islam Hadhari: Bridging Tradition and Modernity". ICR Journal 2, n.º 3 (15 de abril de 2011): 568–71. http://dx.doi.org/10.52282/icr.v2i3.637.
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As a manner of introduction, the editor of the book under review gives the background to Islam Hadhari or Civilisational Islam, essentially a comprehensive blueprint for progress postulated by the then Prime Minister of Malaysia, Dato’ Seri (now Tun) Abdullah Ahmad Badawi in the 2004 National Front Manifesto.
In “Civilizational Dialogue and the Islamic World”, Seyyed Hossein Nasr traces the Greek, Sanskrit, and Latin Christian origins of the word ‘civilisation’. He speaks of the “Presiding Idea”, or “heavenly-given dispensation” that underlies all traditional civilisations, and attributes the decline of Islamic civilisation from the eighteenth century onward partly to colonisation and partly to the (erroneous) efforts of the Muslims themselves to uncritically emulate the West. Islamic civilisation, he concludes, is still best suited for inter-civilisational dialogue, occupying as it does the globe’s “middle belt”.
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Laitila, Teuvo, Jeanette Jouili, Laura Wickström e Tore Ahlbäck. "Book reviews". Approaching Religion 1, n.º 1 (2 de maio de 2011): 72–78. http://dx.doi.org/10.30664/ar.67472.
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Four book reviews are included in this issue of Approaching Religion:The Process of Buddhist-Christian Dialogue (2009) by Paul O. Ingram is reviewed by Dr Teuvo Laitila. The book deals with contemporary dialogues between Buddhists and Christians, mainly in the West, by applying a three-part perspective denoted conceptual, engaged and internal.Producing Islamic Knowledge. Transmission and Dissemination in Western Europe (2010) by Martin van Bruinessen and Stefano Allievi is reviewed by Dr Jeanette Jouili. The book investigates into Islamic knowledge production taking place in the contemporary European context, from a theoretical as well as from a richly varied empirical perspective.Grounding Religion. A Field Guide to the Study of Religion and Ecology (2011) by Whitney A. Bauman, Richard R. Bohannon II and Kevin J. O’Brien is reviewed by MA Laura Wickström. The book provides an introduction to the field of religion and ecology with special emphasis on interreligious co-operation.Mirakel, mysterier och moraliteter. Från puritanism till New Age – en religionshistorisk studie av Helen Shucman och A Course in Miracles (2010) is reviewed by Dr Tore Ahlbäck. The book is a doctoral thesis analysing the history of creation behind the highly influential spiritual guide A Course in Miracles (1965–72) and its originator Helen Shucman.
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Seran, Yanuarius. "The Role of Christian and Islamic Leaders to Strengthen Local Wisdom in Atambua". ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, n.º 2 (9 de abril de 2022): 278–98. http://dx.doi.org/10.14421/esensia.v22i2.3246.
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Local wisdom is an ancestral heritage that is closely related to the life value that is not only formed into religion but also culture and traditions. The purpose of this study is to describe the local wisdom among representative leaders of religions in Atambua which contribute to maintaining a harmonious life. Traditional leaders, government officials, and religious leaders continue to renew local wisdom to maintain and preserve local wisdom, even though it is eroding and fading due to the negative influence of globalization and modernity. This paper is qualitative research featuring data from both fieldwork investigation, hybrid interview, and literature review. The findings of this study show that; First, Atambua local wisdom contributes significantly to true harmony and brotherhood; Second, localwisdom complements and strengthens the noble values of the Bible and the Qur'an; Third, the government and the traditional religious leaders play a role in inviting all parties to preserve religious harmony and creating dialogue forums to revitalize the local wisdom in Atambua. This article is the first grounded research to introduce indigenous proverbs such as knuk ida fatik ida and nekaf mese ansaof mese in the context of interfaith dialogue to encourage true intimacy and fraternity of "thy brother, who proceeded from the same womb" in Atambua.
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Soetomo, Greg. "KOMUNITAS KRISTEN DAN NABI ISA DALAM AL-QUR’AN". MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, n.º 1 (26 de maio de 2018): 23–42. http://dx.doi.org/10.24090/maghza.v2i1.1564.
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The Islamic response to Christianity (and Judaism) took place throughout the history and age of Islam itself. This is understandable because part of the definition of Islam is a response to both religions. There are several aspects of the life history of Prophet Muhammad and the context of the descent of revelation that requires explanation. Thus, there is a field of study of dialogue and diversity of faith that underscores discussion in the history of the revelation of the Qur'an. one question that will be answered in this paper is how the response of the Qur'an to the Christian community has a connection with formulating the identity of Prophet Isa? The question will be answered and approached by an explanation of four aspects: historical context, socio-political response, theological position, and Christian-Islamic relations.