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Academic literature on the topic 'Shiites Missions to Muslims'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Shiites Missions to Muslims"

1

Carré, Olivier. "«Intégrisme islamique»?" Social Compass 32, no. 4 (November 1985): 413–20. http://dx.doi.org/10.1177/003776868503200407.

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Present experts on the Muslim world talk of Islamic integrism, of Shiite radicalism, of Sunnite activism, of mobilization around religious symbols, of da'wa (preaching), mission Kerygma) and of neo-fundamentalism.

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Fata, Ahmad Khoirul, and Muh Hukkam Azhadi. "MENYOAL OTENTISITAS HADITS DUA BELAS KHALIFAH." ALQALAM 30, no. 3 (December 31, 2013): 427. http://dx.doi.org/10.32678/alqalam.v30i3.853.

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After the death of Prophet, Muslims are faced with issues that divided and conflicted the ummah up for a long time. To defend its interests, each side try to build their own arguments. One of them is the Shi'a belief in twelve imams. They used the traditions which believed from the Apostle to legitimate their conviction. This study examine the validity of the traditions that are used by Shiites in conceptualize leadership of ummah. The approach used is to test the quality of sanad of the twelve caliphs tradition used among Shiites. keywords: Hadits, Syi'ah, khalifah, sanad, rawi

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Mao, Yufeng. "A Muslim Vision for the Chinese Nation: Chinese Pilgrimage Missions to Mecca during World War II." Journal of Asian Studies 70, no. 2 (May 2011): 373–95. http://dx.doi.org/10.1017/s0021911811000088.

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In the late 1930s, three groups of Sino-Muslims went on hajj trips to Mecca. Two of them represented the Republic of China, while one represented the puppet government in Japanese-occupied North China. Reflecting the political importance of the Muslim population in the Sino-Japanese struggle, each group engaged in propaganda efforts for its government. However the Sino-Muslims who participated in these missions were not merely the passive pawns of Chinese authorities. Rather, archival material and published sources in Chinese and Arabic show that Sino-Muslims actively used these missions to advance a vision of the Chinese nation in which Muslims would play an important role in domestic and foreign affairs. This vision was based on a particular understanding of global politics which allowed Sino-Muslim elites to reconcile the transnational characteristic of Islam with loyalty to the territorially bound “Chinese nation.”

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Wagner, William. "A Comparison of Christian Missions and Islamic Da'wah." Missiology: An International Review 31, no. 3 (July 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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Moghadam, Assaf. "Motives for Martyrdom: Al-Qaida, Salafi Jihad, and the Spread of Suicide Attacks." International Security 33, no. 3 (January 2009): 46–78. http://dx.doi.org/10.1162/isec.2009.33.3.46.

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Suicide missions made their modern debut in 1981. In recent years, however, they have witnessed an unprecedented increase according to several indicators, including number of attacks, number of organizations conducting these attacks, number of countries targeted, and number of victims. Existing explanations, including the occupation and outbidding theses, cannot account for the dramatic increase and spread of suicide attacks. A combination of quantitative and qualitative methods, including analysis of a data set of 1,857 suicide attacks from December 1981 through March 2008, suggests that two interrelated factors have contributed to the “globalization of martyrdom”: al-Qaida's evolution into a global terrorist actor and the growing appeal of its guiding ideology, Salafi jihad. As localized patterns of suicide missions have given way to more globalized patterns, states must rethink their counterterrorism strategies. At the same time, because Salafi jihadist groups tend to target Muslims, moderate Muslims and nonviolent Salafists must take the lead in challenging these groups.

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Salem, Salem A. "Muslims and Christians Face to Face." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 137–41. http://dx.doi.org/10.35632/ajis.v15i2.2187.

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Muslims and Christians Face to Face is an academic research work thatobserves the various response of Muslims to Christianity and Christians toIslam. It is written by Kate Zebiri, who is a lecturer in Arabic and IslamicStudies at the School of Oriental and African Studies, University of London.In the first chapter, "Factors Influencing Muslim-Christian Relations," Zebiridiscusses the four factors that affect Mu Jim and Christian perceptions of eachother.The first factor is what the Qur'an says about Christians and Christianity, andthe way in which the Qur'anic material has been interpreted. With regards to thisfactor the author discusses the Qur'anic awareness of religious plurality, theQur'anic perception of Jesus, the earthly end of Jesus in the Qur'an, and what theQur'anic verses say about the salvation of the People of the Book in the hereafter.Moreover, Zebiri tries to draw attention to the difference between what theQur'an says about Christians and Christianity, and the way in which the Qur'anicmaterial has been interpreted, and the difference between the commentators' andjurists' positions toward Christianity, in both the classic and contemporary periods.The second factor is the history of Muslim-Christian relations and the affectof historical memory. Here the author describes the relation between the ArabMuslim conquest and the Byzantine Christian Empire; the situation ofChristians under Muslim rule; the affect of the Crusades on the Muslims' attitudesto Christianity; the development of the Christian attitude to Islam fromignorance during the European Christendom, to anti-Muslim polemic attitude toconduct studies on Islam based on reliable sources after the Renaissance, tousing Islam as a theme in internal Christian polemic during the time of theReformation, to admiring Islam for its own sake in the Enlightenment; and finally,the attitude of both liberal and conservative Christians to Islam today.The third factor is the relationship between Christian missions and imperialismand the influence this has on the Muslim attitude toward Christianity today.With regards to this factor, the author explores the interrelationship betweenColonialism and Christian missions, and how it has been implanted in theMuslim consciousness and become part of the anti-Western discourse.The fourth factor is Christian and Muslim views on dialogue. In this pare theauthor shows the Christian acknowledgment of Islam as a result of the Christianecumenical movement She states that Muslims have been slow to initiate andparticipate in organized dialogue. In addition, she mentions that many Christiansand Muslims see dialogue as antithetical to their mission or da'wah, believingthat one compromises the other ...

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Manan, Nuraini A. "Dinasti Fatimiyah Di Mesir (909-1172): Kajian Pembentukan dan Perkembangannya." Jurnal Adabiya 19, no. 2 (July 21, 2020): 125. http://dx.doi.org/10.22373/adabiya.v19i2.7512.

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The discussion of the Fatimid Dynasty was an interesting discussion, because the controversy caused by the dynasty was enough to stir the Islamic world. Some author said this kingdom has a great contribution to introduce Muslims to science, because they build the University of al-Azhar. On the other hand, this kingdom is said to be an intolerant extremist kingdom, suppressing Sunni Muslims or Ahlussunnah wal Jamaah. The history of the kingdom filled with oppression, deceit, and deviation from the teachings of Islam is also another side that needs to be raised and discussed. Before discussing the political power of the Fatimid dynasty, we first discuss the ideology of this kingdom, because this is the underlying political movement. Fatimid dynasty was a Shiite-ideological kingdom, more precisely the Ismailis. Isma’ili Shi’ah is a Shi’ite sect who believes that Ismail bin Ja’far is the seventh priest, as for the majority of Shia (Shi’a Itsna Asyriyah) believes that Musah bin Ja’fa was the seventh imam after Ja’far ash-Sadiq. The differences in this subject matter then evolved into other doctrinal principles that increasingly distinguished Ismaili Shiite teachings from mainstream Shiite, Shiite Asna Asyriyah, so this teaching became a separate sect. Ismailis have beliefs that deviate far from the teachings and creeds of Islam. Like other Shiite sects, Isma’ilis Shiites also believe that priests are awake from sinful deeds, they are perfect figures, and there is no gap at all

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Asmaran As, Asmaran As. "GENEALOGI ALIRAN SYI�AH." Jurnal Ilmiah Ilmu Ushuluddin 13, no. 2 (April 6, 2016): 155. http://dx.doi.org/10.18592/jiu.v13i2.729.

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This paper intends to address the emerging of Shiite genealogy in the history of Islamic thought. There are somequestion that needs to be asked: What is the Shiite? Furthermore, what is the background of the rise of the Shiite?As for the writer, Shiite is a group of Muslims who believe that the successor (khalifa) on leadership (Imamate) bothin the field of religion and politics after the Prophets death was Ali bin Abi Talib, cousin of Prophet Muhammadand his descendants were called Ahli bayt. There are several theories about the background of Shiite. Some said it iscaused by the privilege of Ali in comparating with the other prophets companion. Some said it is caused by theinfluence of non islamic cultural and religious teachings such as Persian and Jews. Some said it is caused by thepolitical conflicts in the Islamic community after the death of the Prophet. For the Shiites themselves believe that thequestion of replacement of the Prophet, that Ali bin Abi Talib, has got the legitimacy of both the Quran andHadith.

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Taylor, Jonah. "The Clash of Civilizations in the Syrian Crisis: Migration and Terrorism." International Journal of Social Science Research and Review 2, no. 4 (December 1, 2019): 1–10. http://dx.doi.org/10.47814/ijssrr.v2i4.25.

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The Syrian crisis can be the beginning of a new civilization conflict. Ethnic and religious pluralism is clearly evident in this country; Muslims: Sunnis, Duroz, Alawites, Shiites, and Ismailis; Orthodox Christians, Catholics, Maronites, Protestants, and Turkmen and Kurdish ethnic minorities. The Syrian crisis in 2011 appeared to be protesting against the ruling elite (Alawi). Due to the presence of various cultures and religions, it seems that this will make the Syrian crisis a prelude to a renewed clash of civilizations. The present research seeks to answer these questions: What are the basic propositions of the theory of the clash of civilizations and how is it represented in the Syrian crisis? Since according to Samuel Huntington, the foundation of civilizations, religious and cultural backgrounds, and cultural and religious identities are the main source of the clash of civilizations; Therefore, the war on terrorism, the Syrian crisis, the emergence of ISIL and the presence of the US military and international interventions, the competition of regional and trans-national powers, is express the clash of civilizations.

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Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives." Studies in World Christianity 22, no. 1 (April 2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.

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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history even when they resisted missionary overtures, the article considers the perspectives of Syrian Muslims alongside images of Islam in American and Syrian Protestant publications. By pointing to the interreligious collaboration between Syrian Christian and Muslim intellectuals and the respect many Syrian Protestant writers exhibited for the Islamic tradition, this article questions assumptions of innate conflict between Muslims and Christians in the Middle East.

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Dissertations / Theses on the topic "Shiites Missions to Muslims"

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Smith, Mary M. "The Lebanese Shiite women's worldview and felt needs implications for evangelism /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Rickards, Donald R. "Suggested models in evangelizing Muslims." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Lau, Hon Chung. "Fishers of men in the abode of peace missiological reflections on Brunei Darussalam /." Theological Research Exchange Network (TREN) Access this title online, 2002. http://www.tren.com.

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Olsen, Willard C. "Case studies of church planting ministries among Muslim Filipinos." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Thesis (D. Min.)--Dallas Theological Seminary, 2005.
Includes abstract. Abstract has title: Case studies of successful church planting ministries among Muslim Filipinos. Includes bibliographical references (leaves 242-249).

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Miller, John G. "The preparation of a manual to train others in Muslim evangelism." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Wagner, Mark. "Using the Old Testament to create redemptive understanding among Muslim seekers." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Baker, Karen. "The 21st century Mandaean Diaspora new opportunities to reach Iraqi Mandaean refugees with the Gospel /." Lynchburg, Va. : Liberty University, 2007. http://digitalcommons.liberty.edu.

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Williamson, Paul A. "Missionary self-identification in Muslim contexts." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1129.

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Siha, Anees Zaka. "Principles and methods of church growth in a North American Muslim context." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Jung, Wolfgang E. W. "Contextualization in the Old and New Testament and its application to Muslim evangelism in the Phillipines." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Books on the topic "Shiites Missions to Muslims"

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al-Tashayyuʻ fī Afrīqiyā: Taqrīr maydānī : taqrīr khāṣṣ bi-Ittiḥād ʻUlamāʼ al-Muslimīn. [Riyadh?]: Markaz Namāʼ lil-Buḥūth wa-al-Dirāsāt, 2011.

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Ismaeel, Saeed. The difference between the Shee'ah and the Muslims. [S.l: s.n., 1995.

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3

Ṣadr, Ḥasan ibn Hādī. Takmilah Amal al-āmil. Qum: Maktabat Āyat Allāh al-Marʻashī, 1986.

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4

ʻAlī, ʻUsaylī, ed. al-Mustabṣirūn. Bayrūt, Lubnān: Dār al-Ṣafwah, 1994.

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Bajnūrī, Ghulām Aṣghar. al- Mustabṣirūn. Bayrūt, Lubnān: Dār al-Ṣafwah, 1994.

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Ṣadr, Ḥasan ibn Hādī. Takmilat Amal al-āmil. Bayrūt: Dār al Aḍwāʾ, 1986.

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7

Peaceable witness among Muslims. Scottdale, Pa: Herald Press, 1999.

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8

Muslims. St. Louis, MO: Concordia Pub. House, 1995.

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9

Reaching Muslims for Christ. Chicago: Moody Press, 1993.

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10

ʻUlamā-yi buzurg-i Islām. 6th ed. Qum: Muʼassasah-i Mahdī-i Mawʻūd, 2006.

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Book chapters on the topic "Shiites Missions to Muslims"

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"MISSIONS TO MUSLIMS." In Missions to Muslims, 601–15. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229252-001.

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"Frontmatter." In Missions to Muslims, i—iv. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229252-fm.

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"Christian missions to Muslims." In Christian-Muslim Relations. A Bibliographical History Volume 15 Thematic Essays (600-1600), 461–87. BRILL, 2020. http://dx.doi.org/10.1163/9789004423701_020.

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"Chapter 3: Foreign Missions to Muslims in Nineteenth-Century America." In American Christians and Islam, 37–57. Princeton University Press, 2008. http://dx.doi.org/10.1515/9780691186191-006.

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Cohen, Charles L. "4. Islam." In The Abrahamic Religions: A Very Short Introduction, 58–74. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190654344.003.0004.

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“Islam” looks at the origins of this religion. Islam arose in an area contested by empires and populated by diverse religious groups. Muhammad’s revelations, recorded in the Quran, drew loosely on Jewish and Christian ideas, but they pointedly situated him within the biblical prophetic tradition, and Muslims asserted that they had recovered the original religion of Abraham. At its inception, the umma (Muslim religious community) was also a political body, but the difficulties inherent in investing spiritual and civil headship in one person manifested themselves quickly. Clashes about who should guide the umma inflected Islamic religious identity—particularly its division into two major sects: Sunnis and Shiites.

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Thompson, Todd M. "Christian Missions and Islam in the 1950s." In Norman Anderson and the Christian Mission to Modernize Islam, 115–36. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697624.003.0012.

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This chapter analyses Norman Anderson’s contribution to the reassessment and revision of the evangelical missionary engagement with Islam in the 1950s. It focuses on his participation in multiple influential Christian missionary conferences concerned with articulating general principles to guide evangelistic outreach to Muslims and compares his theological conclusions with those of other key Christian missionary thinkers such as Kenneth Cragg. While Anderson differed with Cragg on many points, they were both attempting to help formulate a theologically grounded response to the growth of nationalist movements, the apparent revival of non-Christian religions and the decline of European imperial influence.

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Ostřanský, Bronislav. "A Feeble Folk to Whom No Concern is Accorded." In The Jihadist Preachers of the End Times, 210–40. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439237.003.0007.

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This chapter provides the reader with a different perspective on the apocalyptic visions of ISIS. So far, most attention has been accorded to how ISIS has been able to exploit apocalyptic symbolism and rhetoric and the detail of what they expect to see in the future. However, this chapter entitled “A Feeble Folk to whom no Concern is Accorded” (this subheading is a borrowed quotation from Nuʽaym ibn Hammad´s Kitab al-Fitan, The Book of Apocalyptic Tribulations), illustrates how the activities of ISIS are placed in an apocalyptic context by their opponents (i.e. the vast majority of Muslims). It is perhaps no wonder that such opposing perceptions can be mainly found within the outputs of those Muslim groups and strands that currently feel mortally threatened by ISIS inspired terror, namely Shiites, Sufis, liberals, etc. Let us remind ourselves that the apocalyptic imagination always reveals, at least to a certain degree, the nature of the thinkers and that the millennial content can often implicitly reflect their worldly worries and concerns within the eschatological framework.

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Arshad, Mehak, and Youshib Matthew John. "Pakistan." In Christianity in South and Central Asia, 107–18. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0010.

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Pakistan culminated from the concept that religion is the main denominator identifying and unifying Muslims in the subcontinent, and therefore Hindus and Muslims are two distinct nations. Christians strongly supported the Muslim League in its pursuit of a separate homeland. Through the historical influence of Christian missions there were 3,912 ‘native’ Christians by 1881, and by 1941 this number had increased to 511,299 in Central Punjab. The largest church in the country is the Catholic Church (Latin rite). In 1970 the Church of Pakistan brought together Anglicans, Methodists and some Presbyterians, each with an extensive network providing education, healthcare and pastoral care. Other denominations in Pakistan include the Salvation Army, Pentecostals, Full Gospel Assemblies, Adventists, among others. However, Christians in Pakistan today are maligned, regarded as part of the lowly ‘sweeper community’, with a small number of seats reserved for them in politics. Christians are threatened by the Blasphemy Law, meant to safeguard Islam. At least 700 girls are kidnapped annually and forced to marry Muslims. Nevertheless, the Christian community has demonstrated vitality; with thousands studying in Christian schools and many receiving medical care from Christian hospitals, the Christian community remains committed to engage positively in inter-faith dialogue.

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