Relevant bibliographies by topics / Christianity and other religions – Nigeria – Islam

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  2. Dissertations / Theses
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Academic literature on the topic 'Christianity and other religions – Nigeria – Islam'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Christianity and other religions – Nigeria – Islam"

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Salau, Mohammed Bashir. "RELIGION AND POLITICS IN AFRICA: THREE STUDIES ON NIGERIA." Journal of Law and Religion 35, no. 1 (April 2020): 165–77. http://dx.doi.org/10.1017/jlr.2020.15.

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Until the second half of the twentieth century, the role of religion in Africa was profoundly neglected. There were no university centers devoted to the study of religion in Africa; there was only a handful of scholars who focused primarily on religious studies and most of them were not historians; and there were relatively few serious empirical studies on Christianity, Islam, and African traditional religions. This paucity of rigorous research began to be remedied in the 1960s and by the last decade of the twentieth century, the body of literature on religion in Africa had expanded significantly. The burgeoning research and serious coverage of the role of religion in African societies has initially drawn great impetus from university centers located in the West and in various parts of Africa that were committed to demonstrating that Africa has a rich history even before European contact. Accordingly scholars associated with such university centers have since the 1960s acquired and systematically catalogued private religious manuscripts and written numerous pan-African, regional, national, and local studies on diverse topics including spirit mediumship, witchcraft, African systems of thought, African evangelists and catechists, Mahdism, Pentecostalism, slavery, conversion, African religious diasporas and their impact on host societies, and religion and politics. Although the three works under review here deal with the role of religion in an African context, they mainly contribute to addressing three major questions in the study of religion and politics: How do Islam and other religious orientations shape public support for democracy? What is the primary cause of conflict or religious violence? What strategies should be employed to resolve such conflicts and violence?
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Osuntuyi, Pius M., Adenike O. Ireyomi, and Oluwasegun P. Aluko. "Youths and cyber insecurity in Nigeria: The role of religion in mitigating against the yahoo yahoo phenomenon." Rwanda Journal of Social Sciences, Humanities and Business 2, no. 1 (April 4, 2021): 50–80. http://dx.doi.org/10.4314/rjsshb.v2i1.4.

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It is no news that countries all over the world are faced with one challenge or the other. Outstanding among all is the challenge of insecurity of lives and properties. In Nigeria, there is the scourge of internet fraudsters known as Yahoo Yahoo, which have swindled many unsuspecting victims their hard-earned resources. Interestingly, the teaming youth population are the major players when it comes to this societal menace. Despite various efforts being put in place by the government to forestall the activities of these fraudsters, the propagators have sought other avenues to continue to be relevant in their nefarious acts. Thus, using questionnaire and in-depth interviews to gather its data, the study traced the trend that led to the engagement of youths‘ in Yahoo Yahoo. It analysed the effect of the practice of Yahoo Yahoo. It also examined the major religions (Indigenous religion, Islam, and Christianity) in the country and the roles they play in mitigating against the Yahoo Yahoo phenomenon in the country.
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Kilani, Abdulrazaq. "The Changing Faces of the Terror of Cultism in Nigerian Society: An Islamic Perspective." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 97–111. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.97.

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The menace of cultism in Nigeria society in general and our educational institutions in particular has reached an alarming stage that requires affirmative actions from all stakeholders. The scourge of cultism has claimed many lives of our youths and no serious authority can fold its arms and allow it to continue. It appears that the various efforts at curbing the menace have yielded no result. The corruption in most facets of our national life has finally subdued the educational institutions, which used to be the pride of place in the past. Most families are astonished to find out that children sent to school to learn and become better human beings in the society have initiated themselves into cult groups. The emergency of secret cultism has been characterized by some violent activities which include, physical torture of new recruits, maiming and killing of rival cult members and elimination of real and perceived enemies. Nigeria, Africa's most populous country, is composed of more than 250 ethnic groups with 36 states and one federal territory (Abuja). There are three major religions namely Islam (50%), Christianity (40%), and Africa Indigenous Religions (10%). The effect of globalization is also making other new religious movements to be making inroads into Nigeria. Nigeria has a population of about 141 million people (2006 census). Nigeria which is rich in both human and material resources is a country that is facing a lot of developmental challenges in almost all sectors due to poor leadership. The menace of cultism especially among youths and some influential people in the society represents one of the distortion facing the popular ‘giant’ of Africa. The aim of this chapter is to bring into the fore the menace of cultism in modern Nigeria as a brand of terrorism mind not the fact that there are even religious cults in both the developed and developing societies. The paper also adopted an Islamic lens to provide an analysis of the terror of cultism in contemporary Nigeria.
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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.

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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.
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Bello, Mufutau Olusola. "The Islamic Injunction on Hijab: The Practice and The Dynamics of The Agitation for The Adoption of The Use of Hijab in The State." AJIS: Academic Journal of Islamic Studies 5, no. 2 (December 31, 2020): 197. http://dx.doi.org/10.29240/ajis.v5i2.1836.

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Ekiti State is one of the States in the South Western part of Nigeria. The dominant religions in the State are Christianity and Islam. Like other parts of the world, there is a strong wave of Islamic revivalism by the Muslims while the Christians are not relenting in their evangelism to draw more people to their fold. One of the expressions of the revivalism by the Muslims is the voluntary adoption of the hijāb by many female Muslims. Consequently, the average female Muslim is a Mājubah of one sort or the other. The state is now faced with teeming number of women who wants to use the hijāb in the Western based schools and the government official work places. Many of them are now faced with either to remove the hijāb because of education or to look for a white collar job in the State while others who want to strictly hold to their faith were making agitations for the use of the hijāb. The paper looks at the concept of hijāb in Islam, the mode of dressing in Ekiti State, its compatibility and the differences with the traditional dressing in the State and the dynamics of the agitation for the adoption of the use of hijāb. The work made use of both primary and secondary sources. Islamic literature, archival materials and pamphlets were consulted while interviews were made with relevant personalities in the state. The result revealed a good approach adopted by the government of Ekiti State in taking care of the agitations of the Muslims on the use of hijab in government official places of work and students in formal public schools. The Ekiti model is therefore suggested to be adapted and adopted by other states in Nigeria where the problem of hijab have snowballed into crises
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Bello, Mufutau Olusola. "The Islamic Injunction on Hijab: The Practice and The Dynamics of The Agitation for The Adoption of The Use of Hijab in The State." AJIS: Academic Journal of Islamic Studies 5, no. 2 (December 31, 2020): 197. http://dx.doi.org/10.29240/ajis.v5i2.1836.

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Ekiti State is one of the States in the South Western part of Nigeria. The dominant religions in the State are Christianity and Islam. Like other parts of the world, there is a strong wave of Islamic revivalism by the Muslims while the Christians are not relenting in their evangelism to draw more people to their fold. One of the expressions of the revivalism by the Muslims is the voluntary adoption of the hijāb by many female Muslims. Consequently, the average female Muslim is a Mājubah of one sort or the other. The state is now faced with teeming number of women who wants to use the hijāb in the Western based schools and the government official work places. Many of them are now faced with either to remove the hijāb because of education or to look for a white collar job in the State while others who want to strictly hold to their faith were making agitations for the use of the hijāb. The paper looks at the concept of hijāb in Islam, the mode of dressing in Ekiti State, its compatibility and the differences with the traditional dressing in the State and the dynamics of the agitation for the adoption of the use of hijāb. The work made use of both primary and secondary sources. Islamic literature, archival materials and pamphlets were consulted while interviews were made with relevant personalities in the state. The result revealed a good approach adopted by the government of Ekiti State in taking care of the agitations of the Muslims on the use of hijab in government official places of work and students in formal public schools. The Ekiti model is therefore suggested to be adapted and adopted by other states in Nigeria where the problem of hijab have snowballed into crises
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Danfulani, Umar Habila Dadem. "Factors Contributing to the Survival of The Bori Cult in Northern Nigeria." Numen 46, no. 4 (1999): 412–47. http://dx.doi.org/10.1163/1568527991201437.

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AbstractThe paper examines factors responsible for the survival of the bori cult as a way of immortalizing maguzanci, i.e. Hausa traditional religion in Northern Nigeria. The paper regards bori as a part of maguzanci which survives as an island within the ocean of Islam. The paper reconstructs the origin and history of the bori cult in Hausaland. It locates this within maguzanci — from its earliest belief in "pagan" spirits (babbaku) to the introduction of "Muslim" spirits (farfaru) when Islam was introduced in Hausaland. Soldier spirits reflect totem spirits, famous hunters and war lords, while Fulani spirits mirror the advent of Fulani contact with the Hausa. The presence of European spirits in the bori cult reflects the pre-colonial and colonial epochs, a time when Europeans were in contact with Hausaland. The introduction of spirits from other ethnic groups in Nigeria into the cult merely mirror the interaction between Hausa and other ethnic groups in Nigeria. Thus the history of the bori cult reveals layers and historical epochs of Maguzawa contact with other peoples and cultures within their environment. The paper attributes the survival of the bori cult to a number of factors, among them the feminine nature of the cult, its control and domination by women and its provision of freedom for women, unequalled by both Islam and Christianity. Furthermore, bori provides an avenue for socio-cultural performance, festivals, and other types of interaction, and offers traditional medical and health care services to the public, factors that have endeared the cult to both members and non-members. The firm belief of the Hausa in the existence of spirits even in contemporary times to aid to the growth of bori. In a nutshell, this paper establishes that the major factor for the survival of the bori cult in a predominant hostile Muslim environment is its flexible and dexterous nature, particularly in accomodating Islamic practices alongside "pagan" ones.
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Ogunbado, Ahamad Faosiy. "Muslim Education In Oyo Alaafin: Challenges And Developments Analysis (Pendidikan Islam Di Oyo Alaafin: Pembangunan Dan Cabaran Suatu Analisis)." Journal of Islam in Asia (E-ISSN: 2289-8077) 15, no. 1 (June 27, 2018): 248–70. http://dx.doi.org/10.31436/jia.v15i1.667.

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Abstract Islam as a (dÊn) religion and a perfect way of life was the first vehicle that conveyed education to the people of Oyo Alaafin, as it has done so in many parts of the country (Nigeria). This form of education is termed here as Arabic/Islamic education. Later on, Christianity came in with another system known as Western education. Generally, education is seen as a catalyst for knowledge acquisition as well as an instrument of growth, development, transformation and civilization. Be that as it may, the paper depicts the geographical location of Oyo Alaafin on the map, discusses the emergence of Islam in Oyo and talks about what is meant by education. It analyses how the Oyo people were acquainted with the Arabic/Islamic system of education before other forms of education. The study also exposes the challenges that the Western type of education posed on the Arabic/Islamic form and the resistance from the latter. It also sheds light on the gradual development(s) that led to the harmonization and amalgamation of the two educational systems. The research provides some suggestions for further enhancement of Muslim education not only in Oyo Alaafin, but also in Nigeria as a whole. This paper is essentially a library-oriented research, which involved acquisition of materials and data from books, journals, online journal articles and magazines. Furthermore, some interviews were also conducted. Keywords: Arabic/Islamic, Challenges, Developments, Education, Muslim, Oyo Alaafin, Western. Abstrak Islam sebagai agama dan cara hidup yang lengkap menjadi pengerak kepada pembangunan pendidikan dalam kalangan penduduk Oyo Alaafin, dan tersebar di banyak kawasan di Nigeria. Pendidikan yang sebegini dikenali sebagai pendidikan Arab-Islam. Setelah itu agama Kristian masuk dengan membawa sistem pendidikan Barat. Pada umumnya, pendidikan dilihat sebagai pemangkin kepada penhasilan ilmu pengetahuan dan pada masa yang sama menjadi pengerak kepada pertumbuhan, pembangunan, transformasi dan tamadun. Walau apa keadaan sekalipun, kertas kerja ini akan menyatakan kedudukan geografi Oyo Alaafin. Kertas kerja ini membincangkan sejarah kedatangan Islam ke Oyo serta menghuraikan apa yang dimaksudkan dengan pendidikan serta menganalisis bagaimana penduduk Oyo mengenali sistem pendidikan Arab-Islam pada peringkat awal sebelum ketibaan sistem-sistem yang lain. Kajian ini juga cuba mendedahkan cabaran-cabaran daripada sistem pendidikan Barat terhadap sistem pendidikan Arab-Islam dan usaha yang dilakukan orang Islam bagi menyekat pengaruh sistem pendidikan Barat. Kajian ini turut menyatakan secara berperingkat proses pembangunan ke arah mengharmoni dan mencantumkan kedua-dua sistem berkenaan. Kajian ini turut mengemukakan beberapa cadangan ke arah penambahabaikan pendidikan Islam, bukan sahaja di Oyo Alaafin tetapi juga di Nigeria secara amnya. Kajian ini banyak menggunakan bahan-bahan perpustakaan bagi mendapatkan data-data kajian menerusi buku, jurnal dan majalah di samping wawancara dan temubual. Kata Kunci: Arab-Islam, cabaran, pembangunan, pendidikan, orang Islam, Oyo Alaafin, Barat.
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Gureje, Oye. "Psychiatry in Nigeria." International Psychiatry 1, no. 2 (October 2003): 10–12. http://dx.doi.org/10.1192/s1749367600006457.

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Nigeria is a huge country. It covers an area of 924 000 km2 on the west coast of Africa. It has a population of about 110 million, which means that every one in six Africans is a Nigerian. It is a country of diverse ethnicity, with over 200 spoken languages, even though three of those are spoken by about 60% of the population. Administratively, it is divided into 36 states and operates a federal system of government, with constitutional responsibilities allocated to the various tiers of government – central, state and local. There are two main religions, Islam (predominantly in the north) and Christianity (predominantly in the south). However, a large proportion of the people still practise traditional religions exclusively or in addition to either Islam or Christianity.
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Ayonrinde, Oyedeji, Oye Gureje, and Rahmaan Lawal. "Psychiatric research in Nigeria: Bridging tradition and modernisation." British Journal of Psychiatry 184, no. 6 (June 2004): 536–38. http://dx.doi.org/10.1192/bjp.184.6.536.

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Nigeria is a large West African country, more than 900 000 km2 in area–nearly four times the size of the UK. Despite having a population of about 117 million people, 42% of whom live in cities, Nigeria has about half the population density of the UK. About a sixth of all Africans are Nigerian. The country has a diverse ethnic mix, with over 200 spoken languages, of which three (Yoruba, Hausa and Ibo) are spoken by about 60% of the population. The official language of government and educational instruction is English. There is a federal system of government and 36 states. Religious practice has a major role in Nigeria's culture; of the two main religions, Islam predominates in the northern part of the country and Christianity in the south. A large proportion of the population still embraces traditional religions exclusively, or interwoven with either Islam or Christianity.
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Dissertations / Theses on the topic "Christianity and other religions – Nigeria – Islam"

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Ahmodu, Elizabeth Eleojo. "Religious disturbances in Nigeria a guide to sources of information /." Zaria : Institute of Education, Ahmadu Bello University, 1989. http://catalog.hathitrust.org/api/volumes/oclc/25627848.html.

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Ragnjiya, Toma Hamidu. "A model for peace building in the ethno-religious conflict in Kaduna, Nigeria." Ashland, OH : Ashland Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.028-0298.

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O'Connor, Joseph A. "Islam and Christianity a dialogue /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Weiss, Terrance E. "A comparison of Muslim and Christian approaches to revelation." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Camara, Soriba Joseph. "Biblical response to Muslim objections to Christianity." Online full text .pdf document, available to Fuller patrons only, 1995. http://www.tren.com.

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Kim, Stephen Myongsu. "Transcendence of God a comparative study of the Old Testament and the Qur'an /." Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-10172009-125341/.

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Knight, Joseph Paul. "Hope against hope Christianity & the world religions -- Hinduism, Buddhism & Islam /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Ropi, Ismatu. "Muslim responses to Christianity in modern Indonesia." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21260.

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As Indonesian Muslim depictions of Christianity have varied over time, this study is an attempt to provide a brief survey of the Muslim attitudes towards Christianity in modern Indonesia. It will set the stage by first investigating the Muslim depiction of Christianity as found in the seventeenth century works of Nuruddin al-Raniri. It will go on to survey some aspects of Dutch colonial policy concerning Indonesian Islam and will cover Muslim responses to and perceptions of Christian doctrine in the Old Order and New Order periods. Some polemical writings from the two communities produced by such writers as Hendrik Kraemer, F. L. Bakker, A. Hassan, A. Haanie and Hasbullah Bakry will be examined in detail.
This thesis will inquire into the connection between Indonesian Muslims' treatment of Christians, ranging from polemic and suspicion to dialogue and accommodation, and political events which occurred and religio-political policies adopted particularly in the New Order under Soeharto. Furthermore, this thesis will also discuss the works of Mukti Ali and Nurcholish Madjid who in recent years have called for the more objective and positive dialogue leading to practical cooperation between Muslims and Christians in Indonesia.
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Asake, Musa Nchock. "An evaluation of the historical development of Christianity among the Bajju of Northern Nigeria with special emphasis on selected ethical-doctrinal tensions." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Azilah, Godsave L. "Some factors in black African Islam which impact evangelistic strategy : megatrends in Muslim evangelism in black Africa /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Books on the topic "Christianity and other religions – Nigeria – Islam"

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Chukwulozie, Victor. Muslim-Christian dialogue in Nigeria. Ibadan, Nigeria: Daystar Press, 1986.

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Kunuba, Agatha C. Inter-religious dialogue in Nigeria: Christianity, Islam and African traditional religion in dialogue. Enugu, Nigeria: Black Belt Konzult Ltd., 2013.

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Udoma, Patrick Lambert. The cross and the crescent: A Christian response to two decades of Islamic affirmation in Nigeria. London: Saint Austin Press, 2002.

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Anie, Gold Okwuolise. Toward a Christian - Muslim relationship in Nigeria: A biblical perspective. Ikeja, Lagos (Nigeria): Functional Publishing, 2002.

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Christian-Muslim relations in Africa: The cases of northern Nigeria and Tanzania compared. London: British Academic Press in association with the Danish Research Council for the Humanities and Jens Nørregaards og Hal Kocks Mindefond; New York : Distributed by St. Martin's Press, 1993.

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Christian-Muslim relations in Nigeria. Ikeja, Lagos, Nigeria: Free Enterprise Publishers, 2005.

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Agi, S. P. I. The political history of religious violence in Nigeria. [Calabar, Nigeria: Pigasiann & Grace International (Publishers), 1998.

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Danfulani, Umar Habila Dadem. The sharia issue and Christian-Muslim relations in contemporary Nigeria. Stockholm: Almqvist & Wiksell International, 2005.

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Okpalanozie, Michael Joe. Christianity, Islam and African traditional religion in Nigeria: Conflicts and challenges to peaceful co-existence. Sankt Ottilien: EOS, 2011.

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Muslim and Christian women in dialogue: The case of northern Nigeria. Oxford: Peter Lang, 2009.

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Book chapters on the topic "Christianity and other religions – Nigeria – Islam"

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"Chapter 2. World Religions: Emerson, Hafiz, Christianity, Islam." In Through Other Continents, 23–51. Princeton: Princeton University Press, 2008. http://dx.doi.org/10.1515/9781400829521.23.

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Novak, David. "Maimonides’ Treatment of Christianity and its Normative Implications." In Jewish Theology and World Religions, 217–34. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0010.

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This chapter discusses Maimonides' treatment of Christianity. Since Maimonides is the most theological of all the halakhists and the one most interested in the ideas that underlie religious praxis, it also examines how informed he is about the ideas underlying the non-Jewish practices he approves or disapproves of. Maimonides' rulings about Christianity always deal with it in comparison to Islam and to ‘paganism’. Islam and Christianity are, for Maimonides, the two other rival religions his contemporary Jews must still take seriously, just as paganism was the rival religion Jews had to take seriously before the rise of either Christianity or Islam. The question of whether paganism is still present in Christianity or Islam is of great concern to Maimonides when differentiating between these two other religions and their adherents. All paganism, whether involving the worship of a plurality of gods (polytheism) or the use of images in worship (idolatry), is to be combated in every way. But are all non-Jewish religions polytheistic and are all their adherents idolaters? The chapter also looks at the normative implications of Maimonides' treatment of Christianity for Jewish praxis today.
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Moriarty, Michael. "True and False Religions." In Pascal: Reasoning and Belief, 313–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198849117.003.0018.

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Pascal is requiring his seeker to make a choice between Christianity and other religions. He argues that Christianity perfectly fits the blueprint of a possible true religion. He dismisses the claims of Islam. He emphasizes the difference between a purely philosophical theism and the knowledge of God through Christ. This knowledge is furnished by the Bible, which combines literal and figurative discourse in ways he links to his conception of the hidden God; the figurative reading allows him also to proclaim the essential continuity between Judaism and Christianity. Pascal’s arguments for accepting the divine origin of Christianity are briefly discussed: more generally, it is shown (in the light of Newman’s reading of them) that they are to be regarded as cumulative, mutually reinforcing; and that they are intended to produce conviction only in a reader already predisposed to accept them.
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Rocklin, Alexander. "Making World Religions." In The Regulation of Religion and the Making of Hinduism in Colonial Trinidad, 192–230. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469648712.003.0007.

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This chapter explores the short-lived Trinidad Hindu Mahasabha, which endeavored to articulate a Hindu identity that transcended local politics and concerns of "orthodox" and "reform," in order to unify all Hindus in Trinidad and allow them to take their place, on an equal footing, along with Christianity, Islam, and the other "world religions," on the international stage. This chapter shows the ways in which world religion operated as a lived category for particular communities: how local groups imagined and performed transnational Hindu identities through the consumption and distribution of print media and the promotion and performance of physical culture.
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Kamali, Mohammad Hashim. "Islam Between Antiquity and the Modern World." In The Middle Path of Moderation in Islam. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190226831.003.0021.

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This chapter juxtaposes Islam’s historical narrative with its scriptural commitment to moderation, and raises questions as to how Islam has positioned itself in its relationship with other major religions on one hand, and the European Enlightenment, as well as post-Enlightenment, modernity on the other. Clear responses are difficult to ascertain, but the Qur’anic narrative of the Abrahamic Faith, its affirmation of Christianity and Judaism, and its commitment to universality, rationality, unicity (tawhid), and equality all in all signify elements of continuity and a persistent quest for a moderating role in the larger arenas of history and civilization, with countries such as Malaysia, Iran, and Turkey serving as examples.
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Cohen, Charles L. "Epilogue." In The Abrahamic Religions: A Very Short Introduction, 131–34. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190654344.003.0008.

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The epilogue critiques this proposition by examining two of the ways in which Judaism, Christianity, and Islam have historically colored their adherents’ experiences: as individuals who may have an intimate connection to God; and as communities defined by their collective heritages. Historical circumstances have colored how members of the Abrahamic religions see one another; so, too, have the ways in which their traditions have constructed their identities. Ruminating on the perceived connections between the traditions that the concept of the “Abrahamic religions” implies, proponents of interfaith engagement have sometimes fastened on Abraham as a model of how his self-proclaimed descendants might treat each other more generously.
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Kellner, Jolene S., and Menachem Kellner. "Respectful Disagreement." In Jewish Theology and World Religions, 123–34. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0005.

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This chapter focuses on the rational and universalistic notion of metaphysical truth, which according to the authors' understandings of Maimonides and Jewish theology precludes accepting religious pluralism. Raphael Jospe's position consists of two claims: first, one can be a theological relativist (that is, a religious pluralist) without being an epistemological relativist; second, one can responsibly ground this position in normative Jewish sources. The chapter disputes these two claims and sketches out an alternative position: while not giving up on the idea that revelation teaches truth in some hard, exclusivist sense, putative addressees of revelation ought to be modest about how much of it they understand, and restrained in the claims they make on and about adherents of other religions. It argues that religious pluralism in a strong sense — that adherents of Judaism, Christianity, and Islam can each affirm the truth of the others' revelation — renders the notion of revelation, in any classic sense of the term, incoherent. There is nothing in Jospe's argument that refutes this claim. Rather, he argues that Jews, Christians, and Muslims can respect each other on the level of moral behaviour.
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Nazir-Ali, Michael. "Religious Freedom." In Christianity in South and Central Asia, 373–83. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0033.

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Despite international law regarding religious freedom, there has been widespread refusal to respect treaties by nations. Islamic and Marxist states have largely ignored these restrictions. The safeguarding of religious freedom is also at risk in the West, from groups that seek equality but refuse to recognise the conscience of religious believers. In Central Asia, Marxism-Leninism continue to be used by authoritarian regimes for their own ends. Both Central Asia and South Asia have to contend with resurgent Islam, and restrictions imposed by Hindu or Buddhist nations. In Afghanistan, courts defer to Sharia law on conversion from Islam to another religion. Bangladesh is experiencing the rise of vocal Islamism, which has targeted Shi’a Muslims, Hindus, Christians, Buddhists and secularists. In Indian politics, the position of non-Hindu religions has deteriorated following the election of a Hindu nationalist party. In Central Asia, countries experience some level of tolerance but with rising regulations against religion, while targeting Islamic radicalism. Pakistan has seen a relentless drift towards Islamisation in law. The primary nature of the rights needs to be upheld in relation to ideological concerns and even claims to other rights that might be seen as trumping religious freedom.
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Cohen, Charles L. "5. Medieval interactions (700–1500)." In The Abrahamic Religions: A Very Short Introduction, 75–92. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190654344.003.0005.

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“Medieval interactions (700–1500)” considers the relationships among Jews, Christians, and Muslims between 700 and 1500 ce. Islam’s close association with the state influenced the development of its theology and law, the leading discipline for ordering Islamic societies and for framing Muslims’ interactions with Christians and Jews. The association of both Christianity and Islam with state power encouraged ideologies that could justify military action against the other, most notably the Crusades. Religious minorities—Jews and Christians in Muslim lands; Jews and Muslims in Christian territory—often lived restricted lives, yet Christian and especially Muslim practice sometimes allowed for toleration as well as extensive cultural and intellectual exchange, albeit without ceding political control.
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10

Goshen-Gottstein, Alon. "Towards a Jewish Theology of World Religions." In Jewish Theology and World Religions, 1–38. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0001.

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This introductory chapter provides an overview of the broad range of issues that must be re-examined in order to construct a contemporary Jewish theology of world religions. Two interrelated conceptual foci underlie Jewish particularity: faith in revelation and faith in the election of the Jewish people. It is not simply the faith in one God that distinguishes Judaism from other world religions, for some of those others share that faith. Rather, differences arise with regard to how God reveals himself and which community receives his word and carries it through history to eschatological fulfilment. The theological challenge that any Jewish theology of world religions must meet is how to uphold faith in the Jewish particularity arising from these two core beliefs, with an openness that makes space for the spiritual and religious existence of others. This is not simply a conceptual or theological challenge, but also a cognitive and psychological one. These two doctrines shape not only Jewish faith but also a Jewish mentality that is often characterized by withdrawal and separation. The chapter then considers the legitimacy of other religious traditions, particularly Christianity and Islam; the problem of avodah zarah; and the challenge of safeguarding Jewish identity and continuity in the face of world religions.
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