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Bibliografías temáticas / Missions to Muslims

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Literatura académica sobre el tema "Missions to Muslims"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 29 de julio de 2024

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Artículos de revistas sobre el tema "Missions to Muslims"

1

Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives". Studies in World Christianity 22, n.º 1 (abril de 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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Mao, Yufeng. "A Muslim Vision for the Chinese Nation: Chinese Pilgrimage Missions to Mecca during World War II". Journal of Asian Studies 70, n.º 2 (mayo de 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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Salem, Salem A. "Muslims and Christians Face to Face". American Journal of Islam and Society 15, n.º 2 (1 de julio de 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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Laku, Amoko, Josephine Mutuku, Kim Lee, Lawrence Oseje y Judy M. "Strategies South Sudanese Community Church in Kibera are Employing to Evangelize South Sudanese Nubian Muslims in the Jamhuri area". Journal of Sociology, Psychology & Religious Studies 4, n.º 2 (4 de noviembre de 2022): 54–66. http://dx.doi.org/10.53819/81018102t6042.

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There has been an increase in the spread of Islam globally over the years. On one end, the church missions have put considerable efforts and strategies to evangelize Muslims for leading them to Christ. However, these efforts have faced numerous challenges. It is with this background that the study investigated factors hindering Muslim evangelism by the South Sudanese Community Church (SSCC) in the Jamhuri area of Nairobi. It was established that there is a correlation between the challenges that the South Sudanese Community faces in Kenya with the decline in reaching out to Muslims with the Gospel. This paper examined the strategies used by churches in Kibera to reach out to the Muslims in Jamhuri area. The design chosen was descriptive, which enabled the researcher to do in-depth interviews. The target population was 100 participants, from which a sample of 40 was drawn. Those who participated in study thirty (30). The study’s approach to data was qualitative. The findings revealed that South Sudanese Community Church members in Jamhuri have an assumption that they are not sufficiently prepared to evangelize Muslims. Besides, there was an evident relationship between this lack of preparation Missiologicaly and evangelism ministry. The study concluded that SSCC is yet to gain a strong foundation for the Christian- Muslim relationship. Therefore, the researcher recommended that SSCC members be trained and equipped in mission, particularly in Muslim evangelism. The researcher also recommended that a similar study should be carried out in other South Sudanese and Sudanese Community Churches (SSCC) within and without Nairobi County. Finally, there is a need to strengthen the South Sudanese and Sudanese Community Churches (SSCC) leadership. Keywords: Muslims, Evangelism, South Sudanese Community

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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”". Church History 78, n.º 2 (28 de mayo de 2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.

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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-American Protestant missions were expanding across the globe, they conceived of their mission as a universal one and sought to draw Copts and Muslims alike toward their reformed (that is, Protestant) creed. In the long run, American efforts led to the creation of an Egyptian Evangelical church (Kanisa injiliyya misriyya) even while stimulating a kind of “counter-reformation” within Coptic Orthodoxy along with new forms of social outreach among Muslim activists and nationalists.

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Womack, Deanna Ferree. "Protestant Portrayals of Islam: From the Reformation to Modern Missions". Interpretation: A Journal of Bible and Theology 76, n.º 2 (abril de 2022): 140–55. http://dx.doi.org/10.1177/00209643221081711.

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This study compares Protestant portrayals of Islam during the sixteenth-century Protestant Reformation and the nineteenth-century era of imperialism and missions. It considers the earliest Protestant writings about Islam and the views of the first Protestant missionaries who had close personal contact with Muslims. To understand the historical thought patterns that still influence contemporary American Protestant views of Muslims, the article examines common theological themes, statements about women and sexuality, rhetoric about Islamic violence, and shifting approaches to Muslims over the centuries. While addressing misrepresentations of Islam, this study finds that Protestant understandings of Islam are not always skewed or hostile. Religious rivalry and condemnation have made a lasting impact, yet this history also reveals appreciative views of Islam from which we could learn today.

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Mujiburrahman, M. "State Policies on Religious Diversity in Indonesia". Al-Jami'ah: Journal of Islamic Studies 46, n.º 1 (27 de junio de 2008): 101–23. http://dx.doi.org/10.14421/ajis.2008.461.101-123.

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This article discusses how Indonesian state manages its religious diversity. The state policies on religious diversity cannot be understood without analyzing the history of how the founding fathers decided to choose Indonesia as neither secular nor Islamic country, but somewhere between the two. The author discusses three topics, namely the recognized religions, muslim's fear of christianization, and dialogue and inter-religious harmony. Based on the Decree No.1/1965, Confucianism was one of six religions recognized by the state. However, in the Soeharto era, around 1979, this religion was dropped from the list, and only after his fall Confucianism has been rehabilitated, and even the Chinese New Year has been included as one of the national holidays in Indonesia. In terms of muslim-christian relations, there were tensions since 1960s, particularly dealt with the issue of the high number of Muslims who converted to Christianity. It was in this situation that in 1967 a newly built Methodist Church in Meulaboh, Aceh, was closed by Muslims, arguing that the Church was a concrete example of the aggressiveness of Christian missions because it was built in a Muslim majority area. Since the Meulaboh case, the Muslims consistently insisted the government to accommodate their four demands: (1) restriction on establishing new places of worship; (2) restriction onreligious propagation, and control of foreign aid for religious institutions; (4) Islamic religion classes should be given to Muslim students studying in Christian schools; (5) inter-religious marriage should not be allowed. Apart from these contested issues, the government and religious leaders have been trying to avoid conflict and to establish cooperation and peace among religious groups in the country through inter-religious dialogues, either organized by the government or sponsored by the leaders of religious groups themselves. The author argues that specific socio-political contexts should be taken into consideration to understand state policies making concerning religious diversity. Hence, all debates and compromises achieved afterwards usually do not go beyond the neither secular nor Islamic compromise.

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Wagner, William. "A Comparison of Christian Missions and Islamic Da'wah". Missiology: An International Review 31, n.º 3 (julio de 2003): 339–47. http://dx.doi.org/10.1177/009182960303100306.

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The purpose of this paper is to compare the Christian concept of missions with the Islamic concept of Da'wah. The first step is to define both and to give an understanding as to how each faith system understands its task of enlarging its religion. Next, the similarities and the differences are discussed, leading into the next section, which gives an understanding of the dialogue between both. Since the paper is written for a Western audience, the latter part is an emphasis on how Muslims understand Da'wah and how it is practiced in the West.

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Moghadam, Assaf. "Motives for Martyrdom: Al-Qaida, Salafi Jihad, and the Spread of Suicide Attacks". International Security 33, n.º 3 (enero de 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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Amallia, Siti. "MULTIPLE CRITIQUES AS A METHOD OF PROGRESSIVE MUSLIM THINKING CONFRONTING PLURALITY". LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 16, n.º 2 (15 de diciembre de 2022): 179–92. http://dx.doi.org/10.35316/lisanalhal.v16i2.179-192.

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Substantially, the term progressive Muslim in Islamic discourse is not a new thing. Progressive Muslims are Muslims who have a forward and open mindset. There are three major missions carried out, such as justice, gender equality, and accepting plurality. The purpose of this study is to find the root cause of the problem of religious exclusivism and how the role of progressive Muslims in solving this problem. Because misunderstandings about the meaning of plurality can then give birth to an attitude of radicalism that endangers many people. As a result, Islam is interpreted as a religion that is hard and rigid because some people criticize it in a narrow and way. How should a progressive Muslim try to reconstruct his thinking in facing plurality according to Omid Safi? The researcher uses descriptive and interpretive methods to explain the problem of plurality and Omid Safi's theory is related to contemporary problems. This research is library research by utilizing reading sources such as books and journals. From the research, it is found that Omid Safi uses multiple critiques as a progressive Muslim thinking method. According to him, multiple criticism or double criticism is an attempt to criticize Western and Islamic thought. Constructive criticism is necessary. Not only criticizing the hegemony of the West, but progressive Muslims also need to be criticized if they display an attitude that tends to be rigid, dogmatic, and authoritarian towards plurality. Safi associates plurality with humanism and open knowledge. Seeing that humans have the same values justice is one of the elements that must be upheld. Safi defines plurality as a form that goes beyond tolerance (Beyond pluralism). According to him, there is still a distance between tolerance in accepting differences. Like a poison that can still be tolerated by the human body. Plurality is when we can say “we” even though we have different beliefs. In the end, the idea of plurality encourages us to be humanist and dynamic towards the times.

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Tesis sobre el tema "Missions to Muslims"

1

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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Welch, Edward A. "Resources for SIM personnel preparing to work among Muslims". Theological Research Exchange Network (TREN), 1992. 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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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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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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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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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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Smither, Edward L. "Brazilian evangelical missions among Arabs : history, culture, practice, and theology". Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/25509.

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The aim of this work is to tell part of the story of the Brazilian evangelical missions movement by focusing on the work and Brazilian evangelical transcultural workers serving in mission in the context of the Arab-Muslim world. These participants are members of a broader movement of more than 5000 Brazilian evangelicals serving around the world - an evangelical labor force large than that of England or Canada - which has grown significantly since 1976. In order to locate the work of Brazilian evangelicals in an Arab-Muslim context, it was important to first offer a historical narrative showing how Brazil has shifted in the twentieth century from being a “mission field” to being a base for sending missions. Relying on key historical literature, this has been accomplished first by recounting how Brazil was evangelized largely by North American missionaries in the nineteenth and twentieth centuries. Building on this narrative, the argument has been made that while the Brazilian evangelical church does share common characteristics with North American and global evangelicalism, it has also begun to forge its own evangelical identity. One important part of this identity is its concrete participation in global mission efforts. As transcultural mission necessarily involves cultural adaption, forty-five past and present Brazilian evangelical workers were invited to participate in a collective case study and reflect upon their own “Brazilianness” and how they have adapted in the Arab world. The perspectives of ten Brazilian mission leaders have also been included. In this study, I have treated Brazil as an affinity bloc of cultures in which there is clear diversity as well as some elements of cohesiveness. I have approached the Arab world in the same way. Hence, the framework for discussing Brazilians in the Arab world has been to reflect upon two affinity blocs and to ask members of one group (Brazilians) to share their collective experiences living in a second group (the Arab world) specifically regarding seven aspects of culture that have clear missiological implications. They include: race, economics, time, communication, family, relationships, and spiritual worldview. After hearing these Brazilian voices, it has become evident, culturally, speaking that Brazilians are not Arabs and that Brazilians must surely work to adapt culturally. However, it also appears that there is generally less cultural distance between the Brazilians surveyed and their Arab contexts than what is normally experienced by Western missionaries in the Arab world. This study was also concerned with asking, how are Brazilian evangelicals approaching mission in the Arab-Muslim world? Following a collective case study methodology, this question was posed to individual Brazilians and teams, but also to Brazilian evangelical missions organizations working in the Arab world. While a number of themes (strategies and practices) emerged, it seems that Brazilians are particularly concerned about humanitarian work and personal evangelism and would regard these areas as strengths of their movement. On the other hand, Brazilian workers and mission leaders also identified the most apparent challenges in their work among Arab-Muslims. They included: a lack of Brazilian local church support for missionaries, deficiencies in language learning, lack of financial support, and difficulties faced by Brazilian women in Arab contexts. For each apparent difficulty, I have proposed some solutions based on the collective input of Brazilian voices. Finally, in this study, I have posed the question, how do Brazilians think theologically about mission? Also, how is this Brazilian missiology relevant to transcultural mission work in the Arab-Muslim world? While I have approached this question primarily through surveying the literature from Latin American and Brazilian theologians, I have also looked for missiological themes in the thoughts of Brazilian evangelical workers and through observing their concrete mission practices. From this, four theological themes have emerged that are descriptive of Brazilian missions. They include: that mission is holistic (missão integral); that mission is church-centered; that authentic mission originates from “below” or from a posture of vulnerability; and that one‘s missiology must be undergirded by an awareness of the spiritual world. In summary, through this work, I have have endeavored to tell part of the story of an emerging majority world missions movement by listening to the voices of Brazilian transcultural workers who serve in the Arab-Muslim world. The goal of this study is to inform the global church of this phenomenon in order that the global church would learn from the Brazilian experience as it moves forward in mission and missiological reflection. Secondly, my desire is to provide a framework of self-reflection for Brazilian evangelical missionaries and missions organizations serving in both the Arab-Muslim world but also in the entire world.
Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
unrestricted

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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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Libros sobre el tema "Missions to Muslims"

1

ʻAbd al-ʻAzīz ibn Ibrāhīm ʻAskar. al- Tanṣīr wa-muḥāwalātuhu fī bilād al-Khalīj al-ʻArabī. al-Riyāḍ: Maktabat al-ʻUbaykān, 1993.

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Zwemer, Samuel Marinus. Moslem women. Piscataway, NJ: Gorgias Press, 2009.

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3

Bunza, Mukhtar Umar. Christian missions among Muslims: Sokoto Province, Nigeria, 1935-1990. Trenton NJ: Africa World Press, 2007.

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Banks, Gary. Sharing Christ with Black Muslims: An introduction to the orientation of Black Muslims. Bridgeton, NJ: BKin Light Ministries, 1995.

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Ḳedar, B. Z. Crusade and mission: European approaches toward the Muslims. Princeton, N.J: Princeton University Press, 1988.

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Tamīmī, ʻAbd al-Mālik Khalaf. al- Tabshīr fī minṭaqat al-Khalīj al-ʻArabī: Dirāsah fī al-tārīkh al-ijtimāʻī wa-al-siyāsī. al-ʻAyn: Markaz Zāyid lil-Turāth wa-al-Tārīkh, 2000.

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Odabaş, Adnan. Dikkat misyoner geliyor. Üsküdar, İstanbul: Üsküdar Gazetesi Yayınları, 2005.

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Faruk, Harman Ömer, ed. Türkiye'de misyonerlik faaliyetleri: Tartışmalı ilmî toplantı, 17-18 Nisan 2004. İstanbul: İslamî İlimler Araştırma Vakfı, 2005.

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Nehls, Gerhard. Premises and principles of Muslim evangelism. Africa: Life Challenge, 1991.

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Thomsen, Mark W. Jesus, the Word, and the way of the Cross: An engagement with Muslims, Buddhists, other peoples of faith. Minneapolis, Minn: Lutheran University Press, 2008.

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Capítulos de libros sobre el tema "Missions to Muslims"

1

Haddad, Mohamed. "Introduction: The Missing Reform". En Muslim Reformism - A Critical History, 1–11. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_1.

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Brandenburg, Ulrich. "Imagining an Islamic Japan: pan-Asianism's encounter with Muslim mission". En Meiji Japan in Global History, 126–49. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003141419-7.

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Ahmed, Abdulmageed Abdulraheem A. "The International University of Africa, Sudan: Its History, Mission, and Dissertations". En Muslim Institutions of Higher Education in Postcolonial Africa, 211–20. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137552310_13.

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Nwokoro, Samuel y John Azumah. "Christian Missions and Muslims". En The Oxford Handbook of Mission Studies, 567—C32.N49. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780198831723.013.33.

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Abstract While noting the wide scope of the topic of Christian missions and Muslims, this chapter focuses on the historical and missiological aspects of the subject, mainly through the lens of Africa, while drawing attention to other significant patterns of encounter across the world. The central thesis of the chapter is that although early modern missionary engagement with Muslims was shaped by Christians from Western Europe and North America, contemporary Christian–Muslim encounters in the Global South reflect interactions between local peoples and their shared sense of ethnic and religious identities and mission. On the Western front, the Danish Lutheran Folkekirkens’ engagement with asylum seekers illustrates how Christian mission among Muslims has evolved into an engagement with immigrant communities often through charitable intervention of Christian institutions. In the end, it is observed that shades of Christian missionary ethos still intersect with the lived experience of different contemporary Muslim communities.

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

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"Frontmatter". En 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". En 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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Hammond, Kelly A. "Sitting on a Bamboo Fence". En China's Muslims and Japan's Empire, 69–108. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469659657.003.0003.

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In chapter 2, Sino-Muslims who were living under occupation become the departure point for examining Nationalist-supported responses to the Japanese occupation. An examination of widely circulated Nationalist-sponsored Muslim periodicals and internally circulating government reports that covered reconnaissance missions to visit Sino-Muslim communities living under occupation highlights the sense of urgency that this situation merited from the Nationalist government. Chapter 2 then examines the reactions of Sino-Muslim communities to curriculum changes proposed for Muslim schools by both the Nationalists and the Japanese Empire. These highly contested Chinese- and Japanese-language reforms were implemented in Muslim schools as a way to indoctrinate Muslim youths.

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Greble, Emily. "Conclusion". En Muslims and the Making of Modern Europe, 255–62. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197538807.003.0011.

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If Muslims were always part of European history, why are they still so often depicted as outsiders to it: foreigners, migrants, interlopers, or vestiges of the Ottoman past? The answer lies in orientalist misrepresentations, both within European societies as they developed over the course of the nineteenth and twentieth centuries and within the writing of history. From the Enlightenment’s construct of the “East” to colonial civilizing missions that justified the subjugation of Muslims to European rule, Muslims were framed by a wide range of (non-Muslim) Europeans as anti-modern religious zealots who base their laws on seventh-century morals and are thus incompatible with European laws, societies, and ethics. This belief structure contributed to the evolution of distinct legal structures for Muslims, as well as the development of Islamic institutions that operated in parallel to or in opposition to other European legal structures. The conclusion calls attention to how and why Muslims have been erased from European histories and historiographies, and proposes a different way of thinking about Muslims’ place in European history. It also challenges existing paradigms for thinking about the relationship between European secularism, liberalism, and nation-building.

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Poston, Larry A. "Da wa in the West". En The Muslims of America, 125–35. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195067286.003.0010.

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Abstract The concept of missions in Islam is essentially subsumed under the Arabic word da’wa. This term comes from the root meaning “to call” or “to invite”; da’wa thus means “a call” or “an invitation” and, in specialized usage, “missionary activity” in the sense that the Muslim invites someone he considers a nonbeliever to submit to Allah.1 In the Qur’an this idea appears in such passages as Sura 16:125: “Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way.” But the revelation suggests no specific methodological or strategic model, and consequently the actual working out of this command to “call” has taken a number of forms through Islamic history.

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Actas de conferencias sobre el tema "Missions to Muslims"

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Graskemper, Michael David. "A BRIDGE TO INTERRELIGIOUS COOPERATION: THE GÜLENJESUIT EDUCATIONAL NEXUS". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.

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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.

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Zabelina, Daria. "THE REVIVAL OF THE PHILIPPINE NATIONAL THEATER — KOMEDYA". En 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.39.

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Komedya, or moro-moro, is a genre of the Philippine national theater that was flourishing from the second half of the 17th century until the second half of the 19th century. The genre formation was a part of catholic missioners propaganda activities. In time, komedya became the most popular dramatic genre in colonial Philippines. The common features of komedya are: 1) the central theme of komedya is fight between Christians and Muslims, where Christians always win; 2) actions described in komedya never take place in the Philippines, but in an exotic country, for instance in Turkey or in Armenia; 3) Spanish missioners played an important role in the formation of the genre; 4) komedya is the national theater; 5) komedya is a secular genre as adventures dominate over the religious motives. In the middle of the 19th century komedya was criticized by the most progressive Filipinos for being extravagant, lacking logic and not touching upon current Philippine problems. By the beginning of the 20th century komedya was not staged anymore almost everywhere in the Philippines. Its place was taken by the other genres. A number of actions to bring komedya back to its former popularity have been undertaken from the 1970s with the great support of the cultural center of the Philippines and University of the Philippines. It is important to mention that the genre is being changed in order to correspond the needs of the modern Philippine society. For example, the Muslim conflict is not the main topic of the modern Philippine national play as it contradicts the national policy of the Philippines.

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Panahi, Maryam, Ali Khorsandi Taskouh y Abbas Abbaspour. "MISSING VOICES: AN ANALYSIS OF NON-ACADEMIC ISSUES AFFECTING THE EXPERIENCES OF MUSLIM INTERNATIONAL STUDENTS". En 12th annual International Conference of Education, Research and Innovation. IATED, 2019. http://dx.doi.org/10.21125/iceri.2019.2078.

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Clement, Victoria. "TURKMENISTAN’S NEW CHALLENGES: CAN STABILITY CO-EXIST WITH REFORM? A STUDY OF GULEN SCHOOLS IN CENTRAL ASIA, 1997-2007". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/ufen2635.

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In the 1990s, Turkmenistan’s government dismantled Soviet educational provision, replacing it with lower quality schooling. The Başkent Foundation schools represent the concerted ef- forts of teachers and sponsors to offer socially conscious education grounded in science and math with an international focus. This case study of the Başkent Foundation schools in Turkmenistan establishes the vitality of Gülen schools outside of the Turkish Republic and their key role in offering Central Asian families an important choice in secular, general education. The paper discusses the appeal of the schools’ curriculum to parents and students, and records a decade-long success both in educating students and in laying the foundations of civil society: in Turkmenistan the Gülen movement offers the only general education outside of state provision and control. This is particularly significant as most scholars deny that there is any semblance of civil society in Turkmenistan. Notes: The author has been conducting interviews and recording the influence of Başkent schools in Turkmenistan since working as Instructor at the International Turkmen-Turk University in 1997. In May 2007 she visited the schools in the capital Ashgabat, and the northern province of Daşoguz, to explore further the contribution Gülen schools are making. The recent death of Turkmenistan’s president will most likely result in major reforms in education. Documentation of how a shift at the centre of state power affects provincial Gülen schools will enrich this conference’s broader discussion of the movement’s social impact. The history of Gülen-inspired schools in Central Asia reveals as much about the Gülen movement as it does about transition in the Muslim world. While acknowledging that transition in the 21st century includes new political and global considerations, it must be viewed in a historical context that illustrates how change, renewal and questioning are longstanding in- herent to Islamic tradition. In the former Soviet Union, the Gülen movement contributed to the Muslim people’s transi- tion out of the communist experience. Since USSR fell in 1991, participants in Fethullah Gülen’s spiritual movement have contributed to its mission by successfully building schools, offering English language courses for adults, and consciously supporting nascent civil so- ciety throughout Eurasia. Not only in Turkic speaking regions, but also as far as Mongolia and Southeast Asia, the so-called “Turkish schools” have succeeded in creating sustainable systems of private schools that offer quality education to ethnically and religiously diverse populations. The model is applicable on the whole; Gülen’s movement has played a vital role in offering Eurasia’s youth an alternative to state-sponsored schooling. Recognition of the broad accomplishments of Gülen schools in Eurasia raises questions about how these schools function on a daily basis and how they have remained successful. What kind of world are they preparing students for? How do the schools differ from traditional Muslim schools (maktabs or madrasas)? Do they offer an alternative to Arab methods of learning? Success in Turkmenistan is especially notable due to the dramatic politicization of education under nationalistic socio-cultural programmes in that Central Asian country. Since the establishment of the first boarding school, named after Turkish Prime Minister Turgut Ozal, in 1991 the Gülen schools have prospered despite Turkmenistan’s extreme political conditions and severely weakened social systems. How did this network of foreign schools, connected to a faith-based movement, manage to flourish under Turkmenistan’s capricious dictator- ship? In essence, Gülen-inspired schools have been consistently successful in Turkmenistan because a secular curriculum partnered with a strong moral framework appeals to parents and students without threatening the state. This hypothesis encourages further consideration of the cemaat’s ethos and Gülen’s philosophies such as the imperative of activism (aksiyon), the compatibility of Islam and modernity, and the high value Islamic traditions assign to education. Focusing on this particular set of “Turkish schools” in Turkmenistan provides details and data from which we can consider broader complexities of the movement as a whole. In particular, the study illustrates that current transitions in the Muslim world have long, complex histories that extend beyond today’s immediate questions about Islam, modernity, or extremism.

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Ishomuddin y Laila Abidah. "Shift of Understanding Mission from Keummatan and Kemuslimatan to Practical Politics in Muslimat Citizens Nahdlatul Ulama (NU) in East Java". En Proceedings of the 6th International Conference on Community Development (ICCD 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccd-19.2019.70.

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