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Journal articles on the topic 'Muslim-Christian Relationships'

Author: Grafiati

Published: 11 December 2022

Last updated: 31 July 2025

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1

Shortle, Allyson F., and Ronald Keith Gaddie. "Religious Nationalism and Perceptions of Muslims and Islam." Politics and Religion 8, no. 3 (2015): 435–57. http://dx.doi.org/10.1017/s1755048315000322.

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AbstractWe test for relationships between anti-Muslim attitudes and opinion and competing religious identity and religious belief variables in an evangelical Christian constituency. Original survey data from a statewide sample of 508 likely voters in Oklahoma are subjected to a robust regression analysis to determine (1) indicators of holding Christian nationalist beliefs and (2) the relationship between belief measures of Christian nationalism, evangelical Christian identity, and subsequent anti-Muslim sentiment. Christian nationalism is more prevalent among self-identified evangelicals. Chri

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SOLARES, CARLOS CONDE. "Social continuity and religious coexistence: the Muslim community of Tudela in Navarre before the expulsion of 1516." Continuity and Change 26, no. 3 (2011): 309–31. http://dx.doi.org/10.1017/s0268416011000233.

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ABSTRACTThis article evaluates the presence of Muslim communities in the Kingdom of Navarre in the late Middle Ages. Following the Christian Reconquest of the Navarrese bank of the Ebro in 1119, a sizeable Muslim community remained in Christian territory until 1516. This article focuses on the fifteenth century, a period for which religious coexistence in the smallest of the Iberian Christian kingdoms is in need of further contextualisation. An analysis of existing scholarship and new archival evidence throws light on the economic activities of the Muslims in Tudela as well as on their relatio

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Weldu, Abraham Hailu, and John Bosco Kiingati. "Christian-Muslim Narratives and their Dialogue for Sustainable Peace and Development in the Oromia Region, Ethiopia." African Journal of Empirical Research 5, no. 3 (2024): 370–83. http://dx.doi.org/10.51867/ajernet.5.3.33.

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This article is written as part of PhD research, which sought to understand the narratives of the Christian-Muslim relationship towards the dialogue that leads to sustainable peace and development in Oromia, Ethiopia. The research's purpose was to find out whether the existing narratives of Christian- Muslim relationships obstruct or enhance dialogue that could affect sustainable peace and development in Oromia. The research method utilised by the research was qualitative research approaches, particularly the narrative approach. The research used the snowball sampling technique. The Inter-Grou

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Ashdown, Andrew. "An Exploration of the Christian-Muslim Landscape in Modern Syria and the Contribution of Eastern Christian Thought to Interreligious Dynamics." Poligrafi 25, no. 99/100 (2020): 79–99. http://dx.doi.org/10.35469/poligrafi.2020.226.

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This paper considers Christian-Muslim relations in modern Syria and the importance that eastern Christian thought can make to the interreligious context within the Middle East. It briefly describes the diverse historical and contemporary Christian and Muslim religious landscapes that have cohabited and interacted within the country and the cultural, religious, and political issues that have impacted the interreligious dynamic. Based on fieldwork undertaken in government-held areas during the Syrian conflict, combined with critical historical and Christian theological reflection, the article co

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Younas, Sana, Rabia Muqtadir, and Maryam Khan. "Religious Orientation and Optimism: A Quantitative consideration within Pakistani Context." Foundation University Journal of Psychology 2, no. 1 (2018): 29–66. http://dx.doi.org/10.33897/fujp.v2i1.39.

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The present study aimed to explore Religious Orientation and Optimism in Pakistani religious groups particularly focusing on Muslims and Christians. The instruments used in the current study were Life Orientation Test (LOT) (Scheier& Carver, 1985, translated by Ayub, 2003) and Age Universal Revised Religious Orientation Scale (Gorsuch & McPherson, 1989, translated by Ghous, 2004).The study comprised of (N = 231) individuals. The basic objective of the study was to explore the relationship between Religious Orientation and Optimism among Muslim (n = 118) and Christian (n = 113) adults i

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Hulmes, Edward. "Walter Miller and the Isawa: An Experiment in Christian-Muslim Relationships." Scottish Journal of Theology 41, no. 2 (1988): 233–46. http://dx.doi.org/10.1017/s0036930600040801.

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Ali, Farman. "Christian-Muslim Relations in the Second Half of 19th Century India in View of Syed Nāṣir-ul-Dīn Muḥammad Abūlmanṣūr Dehlvī (d. 1903)". Journal of Islamic Thought and Civilization 13, № 2 (2023): 152–63. http://dx.doi.org/10.32350/jitc.132.10.

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The current study examined the nature of Christian-Muslim relationships in 19th-century India. It is argued that their relationships were largely shaped in the context of the polemical debates that were developed to defend the teachings and tenets of their respective religions. Syed Nāṣir-ul-Dīn Muḥammad Abūlmanṣūr Dehlvī (d. 1903) was a polemical Muslim writer who wrote approximately 25 books in the refutation of Christianity. He also defended the religion of Islam; however, his work remains in oblivion. The primary objective of the current research was to analyse Dehlvī's major works dedicat

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Vaidyanathan, Brandon, David R. Johnson, Pamela J. Prickett, and Elaine Howard Ecklund. "Rejecting the conflict narrative: American Jewish and Muslim views on science and religion." Social Compass 63, no. 4 (2016): 478–96. http://dx.doi.org/10.1177/0037768616664473.

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Sociological research on the US population’s views of science and religion has recently burgeoned, but focuses primarily on Christian fundamentalists and evangelicals. Our study advances understandings of how Americans of non-Christian faiths – namely Judaism and Islam – perceive the relationship between science and religion. We draw on in-depth interviews (N=92) conducted in Orthodox Jewish, Reform Jewish, and Sunni Muslim congregations in two major cities to elucidate how respondents’ respective traditions help them frame the relationship between science and religion. Findings demonstrate th

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Bradford, Clare. "Muslim–Christian Relations and the Third Crusade: Medievalist Imaginings." International Research in Children's Literature 2, no. 2 (2009): 177–91. http://dx.doi.org/10.3366/e1755619809000684.

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This article takes as its starting-point the responsiveness of children's literature to socio-political events, considering how contemporary anxieties about relationships between Muslim and Christian individuals and cultures inform three historical novels set in the period of the Third Crusade (1189–92): Karleen Bradford's Lionheart's Scribe (1999), K. M. Grant's Blood Red Horse (2004), and Elizabeth Laird's Crusade (2008). In these novels, encounters between young Christian and Muslim protagonists are represented through language and representational modes which owe a good deal to the habits

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Matswah, Akrimi. "Tafsir Kontekstual Terhadap Ayat Tentang Larangan Menjadikan Non-Muslim Sebagai Pemimpin: Studi Terhadap Surat Al-Maidah Ayat 51." SUHUF 9, no. 1 (2017): 15–34. http://dx.doi.org/10.22548/shf.v9i1.122.

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The discussion over the non-Muslim leadership in Indonesia is often referred which textually indicate prohibition of choosing or appointing non-Muslim asÂ leader in the contitutional state. Among the verses is Q.S. al-Maidah: 51. The majority of commentators understood this verse as a form of a prohibition on non-Muslim leadership. Therefore It became a guide in choosing a leader, where religion becomes the primary assessment, not the capacity and capabilities, as well as commitment and responsibility. Therefore It is important to build the societies paradigm related to the non-Muslim relation

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Adeney, Miriam. "Why Muslim Women Come to Jesus." Missiology: An International Review 33, no. 3 (2005): 287–300. http://dx.doi.org/10.1177/009182960503300303.

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Many Muslim women care about their communities. This has propelled some of them to faith in Jesus. In him they have seen a righteous citizen, a just man. Since Muslim women are diverse, others have come to faith in other ways: through reading Scripture, through dreams, visions, exorcisms, or healings, through Christian friends, through awareness of Jesus' affirmation of women, through an assurance of heaven, through emotional healing from dysfunctional relationships or through a joint family decision.

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Alekseevskaia, Mariia. "Canadian Calvinists Help to Overcome Intolerance against Muslims: Dutch Reformed Theology behind a Pluralist Worldview." Journal of Empirical Theology 34, no. 1 (2021): 71–86. http://dx.doi.org/10.1163/15709256-12341417.

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Abstract This paper presents a case study of the dialogue groups organized by the members of the Christian Reformed Church in North America (CRCNA) to hold dialogue with Muslims in Canada. Being profoundly influenced by Dutch neo-Calvinist theology, members of CRCNA promote an idea of confessional plurality, which has resulted in building relationships with Muslim communities. This study is based on fifteen interviews with participants of several Reformed Christian-Muslim groups, a content analysis of mass and social media and a variety of theological documents. Our findings show that these in

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Teipen, Alfons. "Jews in Early Biographies of Muḥammad: A Case Study in Shifting Muslim Understandings of Judaism." Journal of the American Academy of Religion 88, no. 2 (2020): 543–68. http://dx.doi.org/10.1093/jaarel/lfaa019.

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Abstract Almost from its beginning, adherents of Islam were in competition with those of Judaism, yet the extent and intensity of that competition is portrayed differently in the earliest extant sources. Although in biblical studies there is by now a broad consensus that the synoptic gospels reflect different interpretations of the life of Jesus among the early Jesus movements, analogous realizations have still to fully take root in studies about the Life of Muḥammad. Minor differences in the portrayal of Jews in biographies of Muḥammad indicate a shifting understanding of Muslim-Jewish rela

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Dollahite, David C., Loren D. Marks, Alyssa Banford Witting, Ashley B. LeBaron, Kaity Pearl Young, and Joe M. Chelladurai. "How Relationship-Enhancing Transcendent Religious Experiences during Adversity Can Encourage Relational Meaning, Depth, Healing, and Action." Religions 11, no. 10 (2020): 519. http://dx.doi.org/10.3390/rel11100519.

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Research on the relationship between religion, spirituality, and health suggests that religious involvement can help people deal with various kinds of adversity. Although there has been a great deal of work on the influence of religious involvement and religious and spiritual practices on physical, mental, and relational health, there exists a gap in the theoretical and empirical literature about the potential benefits of transcendent religious experiences on marriage and family relationships. We report some findings from a study of in-depth interviews with 198 religious American exemplar fami

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Armajani, Jon. "HERIBERT BUSSE, Islam, Judaism, and Christianity: Theological and Historical Affiliations, trans. Allison Brown, Princeton Series on the Middle East (Princeton, N.J.: Markus Wiener Publishers, 1998). Pp. 207." International Journal of Middle East Studies 32, no. 1 (2000): 155–57. http://dx.doi.org/10.1017/s0020743800002105.

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This book has, at the very least, four purposes: (1) to introduce general readers to the early history of Islam; (2) to sketch some of the salient features of the relationships among Muslims, Jews, and Christians in the Arabian Peninsula in the time leading up to and including the 7th century; (3) to summarize, compare, and contrast some of the key stories about figures in the Qur⊃an and Bible; and (4) to point to several of the key events, publications, and Muslim and Christian intellectuals involved in Muslim–Christian dialogue during modern times. The volume is divided into six chapters. In

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Zreik, Mohamad. "Christian Communities in Lebanon under Ottoman Rule." Journal of Religious Minorities under Muslim Rule 2, no. 2 (2024): 113–28. https://doi.org/10.1163/27732142-bja00012.

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Abstract This review essay explores the socio-political conditions of Christian communities in Lebanon during the Ottoman Empire’s governance. The study examines the administrative, legal, and social frameworks that shaped the lives of Lebanese Christians under Ottoman rule. It reviews the degree of religious tolerance, the impact of the millet system, and the role of local leaders in mediating relationships between the Christian communities and the Ottoman authorities. By offering a comprehensive historical overview, this work provides a nuanced perspective on the coexistence and conflicts be

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McCain, Carmen. "Censorship, citizenship and cosmopolitan unity in Muslim and Christian creative responses to repression in northern Nigeria." Africa 92, no. 5 (2022): 739–58. http://dx.doi.org/10.1017/s0001972022000651.

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AbstractNigeria is often portrayed as having a ‘Muslim north’ and a ‘Christian south’. Such representations oversimplify the complicated interrelationships between the two religious communities and their geographic locations. Similarly, while much has been written on the conflict between Muslims and Christians in Nigeria’s Middle Belt region, there has been less scholarly attention to the philosophical and communal relationships between adherents of the two religions in northern Nigeria. I argue that there are parallels in the way in which Hausa-speaking Muslim artists responded to a censorshi

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Ibrahim, Musa. "Sunni and Shia Muslim and Christian encounters in northern Nigeria." Africa 92, no. 5 (2022): 678–98. http://dx.doi.org/10.1017/s0001972022000614.

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AbstractThis article analyses how the circulation of ideas and hybrid rituals between Shia Muslims and Christians reveals a much more intentional political process whereby minority religious groups consciously create shared experiences and a sense of commonality in the face of political marginalization in northern Nigeria. One example is the Shia invention of Jesus’s Mawlid (Jesus’s birthday), which they perform in a different way from the conventional Christmas but that is attended by some Christians. Also, some Christians participate in the annual celebration of Mawlid al-Nabiy (the Prophet

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Variash, Irina. "My “Black Swan”." ISTORIYA 15, no. 8 (142) (2024): 0. https://doi.org/10.18254/s207987840031722-3.

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In my professional work in the field of medieval studies, I explore the interaction between Islamic law and Christian law on the Iberian Peninsula from the 13th to the early 15th century, with a primary focus on the Crown of Aragon. I raised questions about the preservation of Muslim legal identity and also examined the presence of norms of Muslim law in the decisions of Christian courts. A chance coincidence allowed for a new perspective on the interaction between Crown law and Muslim law at a practical level. This led to an unexpected and somewhat paradoxical conclusion: despite the religiou

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Khattab, Nabil, and Shereen Hussein. "Can Religious Affiliation Explain the Disadvantage of Muslim Women in the British Labour Market?" Work, Employment and Society 32, no. 6 (2017): 1011–28. http://dx.doi.org/10.1177/0950017017711099.

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This article aims to explain the labour market penalties among Muslim women in Britain. It draws on theories of intersectionality and colour/cultural racism to argue that the labour market experience of British-Muslim women is multiply determined via criteria of ascription such as ethnicity, migration status, race and religion rather than criteria of achievement. The study uses data from the Labour Force Survey (2002–2013) with a large sample (N=245,391) of women aged 19–65 years. The overarching finding suggests that most Muslim women, regardless of their multiple ascriptive identities, gener

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Marotta, Achille. "The Muslim Friend: Cross-Confessional Male Intimacy in Eighteenth-Century Italy." Journal of Early Modern History 28, no. 3 (2024): 230–52. http://dx.doi.org/10.1163/15700658-bja10076.

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Abstract In early modern Italy, stereotypes about Muslim men’s supposed inclination towards the vice of ‘sodomy’ gave rise to fears that Christian masculinity was being tainted. Eighteenth-century court records from the Republic of Genoa and the Papal States contain numerous instances of cross-confessional male relations that faced persecution by state authorities. In each of these cases, Christian men were prosecuted for taking a sexually ‘passive’ role in relation to sexually ‘active’ Muslims, while the reverse scenario was never pursued. This article argues that the sexual focus of judicial

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Richardson, Peter. "A closer walk." Metaphor and the Social World 2, no. 2 (2012): 233–61. http://dx.doi.org/10.1075/msw.2.2.05ric.

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Committed, conservative Christians and Muslims are often characterised by a perceived sense of the absolute certainty of their beliefs. This certainty and the seemingly rigid nature of what they believe (including notions such as judgement and eternal punishment) often bring them into a degree of conflict and competition with other worldviews. This situation can make attempts at mutually stimulating engagement and co-existence outside of evangelisation or debate difficult. However, I will argue that this sense of certainty is primarily located in the implicit presuppositions beneath inherently

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Hemmet, Abdullah. "The Vatican-Al-Azhar Dialogues: Implications for Socioeconomic Empowerment in Muslim-Christian Interactions." Journal of Innovative Research 2, no. 1 (2023): 1–12. http://dx.doi.org/10.54536/jir.v2i1.2210.

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The Vatican-Al-Azhar Dialogues symbolize optimism within an ever more integrated international society, demonstrating the possibilities for productive interfaith dialogue. The partnership between the Holy See and Al-Azhar is a pioneering in surpassing ideological differences in order to prioritise commonly held principles. The forum has facilitated significant dialogues that have resulted in favourable outcomes regarding the relationships between those who identify as Muslims and Christians. Significantly, the conversations have resulted in significant socio-economic empowerment by addressing

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Yadav, S. P., and A. Sachdeva. "Linking diet, religion and cancer." Journal of Clinical Oncology 25, no. 18_suppl (2007): 21172. http://dx.doi.org/10.1200/jco.2007.25.18_suppl.21172.

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21172 Background: Consumption of onion and garlic has been shown to give protection against various cancers. Motivated by this observation we intended to look at the cancer incidence in a population belonging to Jain religion that does not consume garlic and onion due to religious belief. This study was done to see cancer incidence in children of Jain religion as compared to other religions at a single centre. Methods: It was a retrospective analysis of consecutive children less than 16 years of age diagnosed with cancer at Sir Ganga Ram Hospital from January 2005 to January 2007. We excluded

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De Silva, W. I. "Relationships of desire for no more children and socioeconomic and demographic factors in Sri Lankan women." Journal of Biosocial Science 24, no. 2 (1992): 185–200. http://dx.doi.org/10.1017/s0021932000019726.

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SummaryData from the 1982 Sri Lanka Contraceptive Prevalence Survey are used to identify women who wish to stop childbearing; they differ in socioeconomic status from their counterparts who want more children. Educated women are more likely to be motivated to cease childbearing than non-educated women; Christian or Sinhalese/Buddhist women are more willing to stop childbearing than Moor/Muslim or Tamil/Hindu women. The relationships between sex composition of existing children and women's fertility desires indicate that although moderate son preference exists it does not affect their contracep

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Catlos, Brian A. "Accursed, Superior Men: Ethno-Religious Minorities and Politics in the Medieval Mediterranean." Comparative Studies in Society and History 56, no. 4 (2014): 844–69. http://dx.doi.org/10.1017/s0010417514000425.

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AbstractOne of the most salient features of the medieval Mediterranean is that it was a zone of intense interaction and long-term cohabitation of members of various ethno-religious communities whose relations are usually conceived of as fundamentally adversarial. Yet Christians, Muslims, and Jews lived amongst each other in both the Christian- and Muslim-ruled Mediterranean, even during the era of the crusades. Typically, such relationships have been presented as either fundamentally hostile, or cordial, and as related to the “tolerance” that host cultures were inclined to demonstrate as a con

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Effungani, Margarate Salli. "Interfaith Relations: Inclusive and Transforming Christian Mission in a Religious Pluralistic Africa." International Journal of Social and Development Concerns 20, no. 6 (2024): 78–91. https://doi.org/10.5281/zenodo.13627721.

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<em>In the ongoing theological conversations, the relationship between the Christian mission and interfaith relations is central. This paper notes the contention between the two variables, where some scholars argue that building relationships with people from other religions is not part of the Christian mission. The easy uses a descriptive survey design with a qualitative desk review approach. </em><em>Three research questions guide the study: </em><em>Understand the challenges posed by religious plurality to the church in Africa, Establish the relationship between the church's mission and Chr

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Riyanto, Geger. "Precarious Coexistence in Maluku: Fear and Trauma in Post-Conflict Christian-Muslim Relations." Muslim Politics Review 2, no. 1 (2023): 66–87. http://dx.doi.org/10.56529/mpr.v2i1.143.

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This paper examines the precarious coexistence between Muslims and Christians in post- conflict Maluku, Indonesia. The lasting effects of brutal conflict have left fear and trauma as the dominant emotions in the relationships of local residents. While these emotions are commonly seen as hindrances to peace by scholars and non-scholars alike, in post-conflict societies, they are inescapable and deeply ingrained. Nevertheless, they not only drive division, but also the desire to maintain peace. In Maluku, both Christians and Muslims are bound by the shared understanding that their current peacef

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Leskova, Irina V. "Social Mechanisms of Harmonization of the Relations between Muslim and Christian Culture." Bogoslovni vestnik 79, no. 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 ac

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Carballo, Rita R., Carmelo J. León, and María M. Carballo. "The Influence of Muslim and Christian Destinations on Tourists’ Behavioural Intentions and Risk Perceptions." Behavioral Sciences 14, no. 4 (2024): 347. http://dx.doi.org/10.3390/bs14040347.

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This paper studies the factors that influence tourists’ risk perceptions of various destinations with different attributes and sociocultural profiles. Factor analysis is utilised to investigate the determinants of risk perceptions, finding that they are influenced both by the type of risk (delinquency, health, accident, environment and catastrophe) and by the characteristics of the destination regarding the management of risk. Structural equations modelling is conducted to study the relationships between risk perceptions, destination image and visiting intentions across destinations. Multi-gro

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Cisło, Waldemar. "The Historical and religious conditions of the split of Sudan in the context of Christian-Muslim relationships." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 4, no. 1 (2014): 203. http://dx.doi.org/10.15633/pch.55.

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Wakulu, Rivo. "Mutualitas Si Tou Timou Tumou Tou: Hospitalitas Kultural Toleransi Komunitas Jawa Muslim dan Minahasa Kristen di Tondano." Journal of Education, Humaniora and Social Sciences (JEHSS) 4, no. 2 (2021): 1175–85. http://dx.doi.org/10.34007/jehss.v4i2.870.

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This paper will analyze and provide a general description of the philosophical meaning of Si Tou Timou Tumou Tou in the Javanese Muslim and Christian Minahasa communities in Tondano. More deeply, the author tries to see how the philosophy of life of Si Tou Timou Tumou Tou, which is the slogan of the Minahasa people, is applied and lived by the Javanese Muslim and Christian Minahasa communities in Tondano as an glue and an effort to build relationships with the lives of various communities. This paper draws a temporary conclusion that in order to encourage peaceful relations and the creation of

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Mustaqilla, Safira, Irwan Abdullah, Moch Nur Ichwan, and Lailatussaadah Lailatussaadah. "The Existence of Non Muslim Minority in Aceh, Indonesia: A Study Civil and Police Institution." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 8, no. 1 (2024): 628. http://dx.doi.org/10.22373/sjhk.v8i1.17386.

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The implementation of Islamic law in Aceh had impact for the existence of non-Muslim minority groups. Even though they are guaranteed freedom to worship, harmony and protected, and can live side by side with the Aceh society, on the other hand, they are also feeling the impact of sharia. These implications are experienced by Christian women, not only among civil groups, but also police institutions. This article aims to complement the shortcomings of previous research, by mapping the relationships that existed between Muslim and non-Muslim groups in Aceh during the implementation of Islamic sh

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Gomang, Syarifuddin R. "Muslim and Christian alliances: ‘Familial relationships’ between inland and coastal peoples of the Belagar community in eastern Indonesia." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 162, no. 4 (2008): 468–89. http://dx.doi.org/10.1163/22134379-90003663.

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In recent years Indonesia has been experiencing extensive religious and ethnic conflict. Until recently such conflict has been limited in eastern Indonesia by ties between communities that are modelled on family relationships. Although these institutions have broken down recently in the Moluccas, they are still effective on the islands of Pantar and Alor, in Nusa Tenggara Timur, in maintaining peace between Muslims and Christians.

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Rigo, Caroline, and Vassilis Saroglou. "Religiosity and Sexual Behavior: Tense Relationships and Underlying Affects and Cognitions in Samples of Christian and Muslim Traditions." Archive for the Psychology of Religion 40, no. 2-3 (2018): 176–201. http://dx.doi.org/10.1163/15736121-12341359.

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Religion's historical mistrust of sexuality shapes people's behavior by inhibiting liberal sexuality. Still, it is unclear whether this inhibitive role also includes common, normative sexual behavior, particularly in secularized contexts. Moreover, the possible mediating effects emotions, affects, and thoughts have on the association between religiosity and restricted sexuality have never been integrated into a single model. Finally, cross-religious differences in common sexual behavior have still yet to be documented. We addressed these three issues in two studies, with samples of Catholic an

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Alenezi, Numan. "‘The City of Abraham’s Children’: The Religious Communities of Damascus in the Late 7th A.H./13th A.D. Century." Collectanea Christiana Orientalia 19 (October 17, 2022): 1–23. http://dx.doi.org/10.21071/cco.v19i.15252.

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This article discusses the relationships between the three Abrahamic faith communities (Jews, Christians and Muslims) of Damascus during the late 7th A.H./13th A.D. century, employing a textual research study, through the collation and critical review of a range of reference sources; historical and contemporaneous observations, personal narratives and accounts. Preliminary research results attest to a generally congenial co-existence between the religious groups that was occasionally disrupted by inter-communal clashes. Later disturbances occurred between Christians and Muslims communities as

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Hidayat, Ahmad, and Rahmad Muliadi. "Penyesuaian Diri Pada Mahasiswa Non Muslim di Kampus Islam." Journal of Islamic and Contemporary Psychology (JICOP) 2, no. 2 (2022): 81–91. http://dx.doi.org/10.25299/jicop.v2i2.11151.

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This study aims to examine and explore the process of self-adjustment of non-Muslim students studying at the Islamic Education Institute Foundation (YLPI) Faculty of Psychology, Islamic University of Riau. A phenomenological qualitative approach is used in this study. The participants of this study were 2 students and 1 female student of the psychology faculty who are Christian and come from the Batak and Minahasa ethnic groups, who are currently studying in semesters I, V and VII. The results of the research show that carrying out the process of adjustment by conformity, fostering positive pe

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Khoiriah, Hanifathu, and Fani Agung Mulyani. "Communication Patterns of Pasundan Synod Christian Church Pastors in Building Interreligious Relations in a Muslim Majority Environment." Hanifiya: Jurnal Studi Agama-Agama 8, no. 1 (2025): 117–28. https://doi.org/10.15575/hanifiya.v8i1.41610.

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Pastoral leadership in a Muslim-majority environment presents unique challenges, particularly in fostering harmonious interfaith relationships amidst diverse religious dynamics. This study examines the communication strategies used by pastors of the Pasundan Christian Church to navigate interfaith interactions and resolve conflicts in such an environment. Using a qualitative case study approach, the study used in-depth interviews and direct observation to explore perspectives on interfaith coexistence, sources of conflict, and effective resolution mechanisms. The results revealed that inclusiv

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Bestun Omer Ali Surchi, Iyad M. Eid, and Nurazzura Mohamad Diah. "Peaceful Coexistence in Christian Schools in Kurdistan Region of Iraq." COMPETITIVE: Journal of Education 3, no. 4 (2025): 328–41. https://doi.org/10.58355/competitive.v3i4.147.

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The importance of ethnic and religious variety in educational settings is highlighted in this study, which examines the dynamics of peaceful coexistence in Christian schools in the Kurdistan Region of Iraq. It looks at the chances and difficulties that minority Christian students—Chaldean, Assyrian, and Armenian—present in a setting that is primarily Muslim and Kurdish. The study makes the case that these institutions work as microcosms of integration and tolerance, encouraging constructive relationships between students and instructors from different backgrounds in spite of larger social conf

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Hatch, T. G., L. D. Marks, E. A. Bitah, et al. "The Power of Prayer in Transforming Individuals and Marital Relationships: A Qualitative Examination of Christian, Jewish, and Muslim Families." Review of Religious Research 58, no. 1 (2015): 27–46. http://dx.doi.org/10.1007/s13644-015-0236-z.

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Dursteler, Eric. "Identity and Coexistence in the Eastern Mediterranean, ca. 1600." New Perspectives on Turkey 18 (1998): 113–30. http://dx.doi.org/10.1017/s0896634600002909.

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Of the many European states that interacted with the Ottoman Empire in the early modern era, few did so as extensively as the Most Serene Republic of Venice,La Serenissima. The two empires shared a lengthy border and a common historical trajectory for almost 500 years, during which time the political and economic fortunes of both were intimately intertwined. While occasionally interrupted by brief periods of open hostility, for the most part this relationship was characterized by peaceful coexistence. Venetian historiography at present, however, is unable to explain this reality. Rather, in pa

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Erika, Putri, Indra Harahap, and Muhammad Ali Azmi Nasution. "Eksistensi Masyarakat Islam dan Kristen terhadap Kegiatan Keagamaan dalam Perspektif Islam dan Kristen di Desa Jawi Jawi." ANWARUL 3, no. 5 (2023): 899–914. http://dx.doi.org/10.58578/anwarul.v3i5.1419.

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This research examines the Islamic and Christian Society's Animo towards Religious Activities in Jawi Jawi Village, Sei Kepayang Barat District, the Community in Jawi Jawi Village towards understanding religious teachings can be assessed as a stimulus that has an impact on a person's religious behavior. Religious behavior as an activity based on believed religious values, is influenced by the intensity of individual activity, the level of understanding of religious teachings, and the intensity in carrying out activities related to religious teachings. This research uses the type of research co

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Ngadiran, Siti Nor Aisyah, and Tatiana A. Denisova. "Pendekatan Thomas Beighton (1790-1844) dalam Penyebaran Agama Kristian di Pulau Pinang dan Kedah (1819-1844) (Thomas Beighton (1790-1844)’s Approaches to Propagate Christianity in Penang and Kedah (1819-1844))." Malaysian Journal of History, Politics & Strategic Studies 51, no. 1 (2024): 1–20. http://dx.doi.org/10.17576/jebat.2024.5101.01.

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Studies on the history of Christian propagation among Muslim communities in Malaya are mostly limited to certain aspects such as education, printing, and others. Hence the need for a thorough study of the approaches used by Christian missionaries was discovered to be significant because the European Christian missionaries typically developed closer relationships with the local community and the Sultan than the colonists themselves. Therefore, this study aims to identify the approaches used by Thomas Beighton (1790-1844), an LMS missionary, in propagating to the Malay committees in Penang and K

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Iqbal Khan, Dr Nosheen, Dr Javaria Raza, Muhammad Kaqbad Alam, and Saba Afzal. "The Role of Non-Muslims in the Formation of the Muslim State during the Prophetic (PBUH) Era." ACADEMIA International Journal for Social Sciences 3, no. 3 (2024): 47–59. https://doi.org/10.63056/acad.003.03.0087.

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In Muslim countries, non-Muslims had a respectable legal and cultural standing. Non-Muslims were given the ability to practice their religion, autonomy in internal communal matters, commercial activity, and political safety or protection in exchange for paying a specific fee and accepting Muslim authority and social domination. During the Prophetic Era (622–632 CE), when the first Islamic government was established under the guidance of Prophet Muhammad (PBUH), this study examines the crucial role that non-Muslims had in the founding and early growth of the Muslim state. Contrary to the percep

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Perdana, Setio Qadrian. "Interaksi Sosial Keagamaan Antara Siswa Muslim Dan Siswa Katolik (Studi Kasus SD Slamet Riyadi Kebon Kangkung, Kota Bandung)." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 2, no. 2 (2018): 149–61. http://dx.doi.org/10.15575/rjsalb.v2i2.3104.

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SD Ignatius Slamet Riyadi is a school under the auspices of the Foundation of the Holy Cross. Students in the school consist of Catholic, Christian, Buddhist and Islamic students. There are more Catholic students than Muslim students. Muslim students and non-Muslim students interact in the school environment. The purpose of this study to answer the problems are (1) How the religious life of Muslim students SD Slamet Riyadi? (2) How is the religious social behavior of different religious students in SD Slamaet Riyadi? (3) How is the friendship between Muslim student and SD Katama Slamaet Riyadi

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Rejeki Waluyajati, Roro Sri, and Lia Ulfah Farida. "Pola Interaksi Sosial Keagamaan Antara Penganut Agama Islam Dan Kristen Advent (Studi Kasus di Desa Cihanjuang Rahayu Kecamatan Parongpong Kabupaten Bandung Barat)." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 2, no. 2 (2018): 84–91. http://dx.doi.org/10.15575/rjsalb.v2i2.3097.

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Interaction is a reciprocal relationship between the subject of the actor and who responds. This study aims to determine the background of the form of interaction as the actualization of religious teachings between adherents of Islam and Christian Adventist. And to know its relevance to the understanding of the doctrine of religion that developed in the community. This research uses qualitative descriptive comparative method, while to obtain files, done using obeservation technique, interview and questionnaire. Based on the data obtained in this study, the background of the occurrence of a pat

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Conant, Jonathan. "Latinity in Early Islamic North Africa." Eranos - Acta philologica Suecana 112 (June 22, 2022): 27–50. http://dx.doi.org/10.33063/er.v112i.7.

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This paper explores the social function of Latin in the early Islamic Maghrib and the concerns of the local communities who continued to use the language beyond the Arab capture of Carthage in 697/98. By focussing on those Latin sources whose origins can be assigned to North Africa between the end of the seventh and the mid-thirteenth century, it considers evidence for the use of Latin as a language of Christian commemoration, worship, and education; the survival of Latin and then Romance as a spoken language in the medieval Maghrib; the role of Latin as at least a short-lived language of reli

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Faizah, Nurul, Isa Anshori, and Harun Al-Rasyid. "Kristen Muhammadiyah and the Dynamics of Interfaith Harmony: A Hermeneutic Study of Pluralism in Indonesia." Journal of Islamic Philosophy and Contemporary Thought 2, no. 1 (2024): 1–19. https://doi.org/10.15642/jipct.2024.2.1.1-19.

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Religious harmony in Indonesia has become an important issue amid ongoing social dynamics. Based on Jorge Gracia’s hermeneutic approach, this study examines the phenomenon of Kristen Muhammadiyah (Krismuha)—harmonious interactions between Christian and Muhammadiyah communities in Muhammadiyah educational environments in non-Muslim-majority areas. The method used is descriptive-qualitative with text analysis techniques applied to the work Kristen Muhammadiyah by Abdul Mu’ti and Fajar Riza Ul Haq. The study results indicate that interactions between Muhammadiyah and the Christian community in th

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Benu, Ayu Apriany. "The Isak Mosque and the Ismail Church: A Symbol of Muslim-Christian Cultural Interaction in East Alila, Ilawe Village, Alor." Religió: Jurnal Studi Agama-agama 11, no. 1 (2021): 49–74. http://dx.doi.org/10.15642/religio.v11i1.1661.

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This article aims to describe and analyze the views of the Ilawe village community regarding the existence of the Isak mosque and the Ismail church which can be a symbol of cultural interaction in Alor district. In writing this, I did not only provide the history of the Isak mosque and the Ismail church, but also the ways of dialogue between those religious communities in the place. Besides, it also describes how people establish their relationship and lives in harmony in various problems and debates occurred in other places. The interfaith dialogue which is built in the community is based on

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Nelson, Jinty. "Carolingian Doubt?" Studies in Church History 52 (June 2016): 65–86. http://dx.doi.org/10.1017/stc.2015.4.

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This essay seeks to refute the idea that doubt is an essentially modern phenomenon and to show that doubt was also a feature of earlier medieval existence. It argues that in the Carolingian period, for both individuals and groups, debate, disturbance and religious doubt coexisted uneasily with religious faith and cultic community. Religious experience is examined at the level of individuals, groups, and larger social organizations. Three case studies focus on the noblewoman Dhuoda, unique in having left a detailed record of a spiritual life lived out within a family and in social and political

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