Artículos de revistas: "Missions to Muslims"

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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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Mruk, Wojciech. "Kolejna książka o. Dariusza Wiśniewskiego, czyli kilka uwag na temat publikacji Franciszkanie i islam w XIII wieku, Poznań 2020, ss. 243". Prace Historyczne 149, n.º 4 (6 de julio de 2023): 767–85. http://dx.doi.org/10.4467/20844069ph.22.033.17860.

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Fr. Dariusz Wiśniewski devoted his next book to the complicated and still relevant problem of the inter-religious relations between Latin Christians and Muslims. This time he has focused on the activity of St. Francis and the Order of Friars Minor during the 13th century. In those days, the Latin Christians were involved in the Crusades, missions and diplomatic affairs in Iberia, North Africa and the Holy Land. St. Francis and the Franciscans were among the loyal supporters of the papacy. At some point they had created their own policy towards Muslims as well. The author of the book brought the opinion that St. Francis and his disciples were fanatic pacifists in question. He proved that both the authorities and the members of the Order accepted the Crusades and missions as a different, but still acceptable way leading to the conversion of Muslims as the idea of preaching the Gospel of Christ to all the people in the world was one of the most important tasks of the Order. One may criticise some of the author’s decisions regarding the structure of the book and question some of his opinions that were not proved sufficiently. Fr. Dariusz Wiśniewski’s book is nevertheless both interesting and inspiring as it proves that there are several serious problems to be discussed and solved regarding this particular topic.

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Sa'adi, Sa'adi. "Countering Islamophobia in Portugal: experience of Indonesian Muslim expatriates". Indonesian Journal of Islam and Muslim Societies 11, n.º 1 (21 de junio de 2021): 29–53. http://dx.doi.org/10.18326/ijims.v11i1.29-53.

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The main purpose of this research is to investigate the Indonesian Muslim expatriate experiences in countering Islamophobia in Portugal. There are 488 Indonesian expatriates in Portugal, of whom 384 (78%) are Muslims, working on diplomatic missions, students, traders, professionals, laborers, and others. To analyze the data, the researcher used triangulation techniques such as interviews through guided written questions, observation, and documentation, using factor analyses covering items of Portugal government policy on religious life, characters of Portuguese culture, the characters of Indonesian Muslim socio-culture, educational background of Indonesian Muslim expatriates, and normative Islamic teaching inspiring their socioreligious views and attitude. As the main findings, the research revealed that in countering the Islamophobia experience, the Indonesian Muslim expatriates in Portugal feel joy, safety, peace, a harmonious life. Also, they feel like in their home towns; they can access public services easily and practice private, and religious activities normally, although the number of mosques in public places is very few. None of them experienced extreme hatred, prejudice, harassment, hostility, bad words, bad attitudes and treatments, discrimination, and Islamophobia from local citizens or other groups.

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Horn, Karen. "The Scottish Catholic Mission Stations in Bauchi Province, Nigeria: 1957-1970". Journal of Religion in Africa 40, n.º 2 (2010): 149–62. http://dx.doi.org/10.1163/157006610x499877.

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AbstractIn 1963 the Archbishop of St Andrews and Edinburgh, Gordon Joseph Gray, asked for volunteers to staff a mission station in the Bauchi province in the north of Nigeria. By the end of 1969 the Bauchi experiment was deemed a success; however, the process of establishing the mission was littered with complications. Not only had this station been abandoned by the Society of African Missions since 1957, it was also firmly located in an Islam-dominated area where Catholic priests had to compete not only with Muslims but also with American Protestant missionaries and indigenous religions. To make matters worse, the years between 1963 and 1970 included two coups and a civil war during which religion became the focus of much of the violence. This article looks at the correspondence between Archbishop Gray and the volunteers in Bauchi in order to provide insight into how the missionaries experienced their task of establishing a Scottish Catholic presence an area others considered too hostile.

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Jamallius, Rido, Darni Yusna y Andri Ashadi. "Moderation in Islamic Da'wah and Christian Mission". Hanifiya: Jurnal Studi Agama-Agama 7, n.º 1 (24 de abril de 2024): 27–40. http://dx.doi.org/10.15575/hanifiya.v7i1.33193.

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This research aims to comprehend the concept of moderation in Islamic preaching and Christian missions. The research has three objectives: firstly, to uncover the practice of moderation in Islamic preaching; secondly, to elucidate the manifestation of moderation in Christian missions; and thirdly, to analyze the similarities and differences between moderation in Islamic preaching and Christian missions. Employing a qualitative text-based research method with a literature review approach, the study is conducted on social media platforms by searching for articles from relevant journals. The data sources consist of secondary data collected from literature obtained from journals related to the research problem. Data collection involves searching for journals browsed on portals such as Garuda, Moraref, DOAJ, Google Scholar, and the National Library. Data analysis encompasses data reduction, data classification, data presentation, and data interpretation. The results reveal that the concept of moderation in Islamic preaching facilitates the peaceful and tolerant delivery of preaching invitations with openness to all religious differences. Essentially, moderation in Christian missions aims to prevent extreme, radical, and excessive attitudes in practicing Christian teachings. Additionally, it embraces all religious diversity within Christianity. This research concludes that moderation in Islamic preaching promotes balanced preaching delivery, fostering mutual respect among Muslims. Meanwhile, moderation in Christian missions requires an open-minded approach that embraces all religious differences within Christianity.

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Djazimah, Nurul. "MENCARI WARISAN NABI DI INDONESIA DALAM PERSPEKTIF SEJARAH". Jurnal Studia Insania 3, n.º 1 (30 de abril de 2015): 9. http://dx.doi.org/10.18592/jsi.v3i1.1105.

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Indonesia is a country with the world’s third largest population; about 90 percent of the population is Muslims. The history of the Islam in this country can be traced back to descendants of the prophet Muhammad. They played an important role in disseminating Islamic teachings in the archipelago. Until now descandants of the prophet still engage in Islamic preaching activities, understanding the legacy of the prophet from historical perspective is instructive, for that will help clarify the making of Muslim civilition in the archipelago. The prophet sent his companions to the area now known as Indonesia. His predecesors continued this tradition of sending companions in preaching missions nost notably in the time Utsman ibn Affan. The Islamic spiritual link with Indonesia was concrete: one preserved clothing of the prophet and a flag used in one of this own battles were given to the Sultan of Banten as gifts. Indeed, the community of Islamic believers shares the legacy of the prophet regardless of their orgins. Most prominently among them have been the Islamic preachers and Muslim warriors.

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Shankar, Shobana. "Race, Ethnicity, and Assimilation". Social Sciences and Missions 29, n.º 1-2 (2016): 37–65. http://dx.doi.org/10.1163/18748945-02901022.

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This article traces the influences of American anthropology and racial discourse on Christian missions and indigenous converts in British Northern Nigeria from the 1920s. While colonial ethnological studies of religious and racial difference had represented non-Muslim Northern Nigerians as inherently different from the Muslim Hausa and Fulani peoples, the American missionary Albert Helser, a student of Franz Boas, applied American theories and practices of racial assimilation to Christian evangelism to renegotiate interreligious and interethnic relations in Northern Nigeria. Helser successfully convinced the British colonial authorities to allow greater mobility and influence of “pagan” converts in Muslim areas, thus fostering more regular and more complicated Christian-Muslim interactions. For their part, Christian Northern Nigerians developed the identity of being modernizers, developed from their narratives of uplift from historical enslavement and oppression at the hands of Muslims. Using new sources, this article shows that a region long assumed to be frozen and reactionary experienced changes similar to those occurring in other parts of Africa. Building on recent studies of religion, empire, and the politics of knowledge, it shows that cultural studies did not remain academic or a matter of colonial knowledge. Northern Nigerians’ religious identity shaped their desire for cultural autonomy and their transformation from converts into missionaries themselves.

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Bello, Muhammad Kamal-Deen, Abdoul Karim Toure y Adnan Mohamed Yusoff. "The Misconceptions (Jadal) in Quran". Ulum Islamiyyah 15 (3 de agosto de 2015): 45–68. http://dx.doi.org/10.33102/uij.vol15no.231.

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Jadal (argumentation) is a method of expression that the Qur’ān Karim, the holy book of the Muslims embarks on in preaching its missions and conveying its messages. It also serves as guidance in everything, be it religious or otherwise. It takes some measures and methods to deliver and convey its messages to the word, e.g. qissah (story), qasam (oath), hathal (proverbs), hiwār (communication), Jadal/Muhājjah (argumentation) inclusive. However, out of these Qur’ānic methods, only argumentation (jadal/muhājjah) remains controversial that some scholars and writers have bias mind with. Some talk about its prohibition in the two major sources of sharīcah, Qur’ān and Sunnah. Some suggest abrogation of its verses in the Qur’ān, while other sees it as unlawful thing that should not be approached or drawn near to at all by a Muslim. It is against this background that this paper wants to examine study further and assess critically the misconceptions surrounding this natural phenomenon (jadal) in the light of the holy book; Qur’ān.

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Chaffee, John. ""Diasporic Identities in the Historical Development of the Maritime Muslim Communities of Song-yuan China"". Journal of the Economic and Social History of the Orient 49, n.º 4 (2006): 395–420. http://dx.doi.org/10.1163/156852006779048408.

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AbstractThe Muslim communities that flourished in the ports of southeastern China c. 10th-14th centuries AD were part of a trade diaspora that played a central role in the commercial life of maritime Asia. In contrast to past treatments which portray these communities as essentially static entities, this paper proposes a tripartite periodization. In the first (c. 907-1020), trade and merchants were concentrated in Guangzhou, with frequent tribute missions playing a major role. In the second (1020-1279), maritime trade involved multiple ports and free trade under the supervision of the maritime trade superintendencies, and the Muslim communities became increasingly integrated into the society of southeastern China. In the third period (1279-1368), preferential Mongol policies towards Muslims significantly altered the nature of the communities and their diasporic identity. Les communautés musulmanes qui se sont épanouies dans les ports de la Chine du sud-est des 10th-14th siècles faisaient partie d'une diaspora commerciale qui a joué un rôle central dans la vie commerciale de l'Asie maritime. Contrairement aux traitements passés qui dépeignent ces communautés en tant qu'essentiellement entités statiques, cet article propose un periodization triple. Dans la premiere période (c. 907-1020), le commerce et les n eacute;gociants ont été concentrés dans Guangzhou, avec des missions fréquentes d'hommage jouant un rôle important. Dans la deuxième period (1020-1279), le commerce maritime a impliquéles ports multiples et le libre échange, quoique sous la surveillance des surintendances du commerce maritime, et les communautés musulmanes est devenu de plus en plus intégré dans la société de la Chine du sud-est. Dans la troisième période (1279-1368), les politiques mongoliennes préférentielles envers des musulmans ont changéde manière signi fi cative la nature des communautés et de leur identité diasporic.

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Kozelsky, Mara. "A Borderland Mission: The Russian Orthodox Church in the Black Sea Region". Russian History 40, n.º 1 (2013): 111–32. http://dx.doi.org/10.1163/18763316-04001007.

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Turning to the Russian Empire’s southern borders, Mara Kozelsky assesses Orthodox missions in the provinces of “New Russia” on the northern coast of the Black Sea with a focus on the work of Archbishop Innokentii (Borisov) in the mid-nineteenth century and his attempts to strengthen Orthodoxy in this ethnically and confessionally diverse region. Kozelsky argues that Orthodox leaders saw the Orthodox faith, rather than language or culture, as the key to assimilation into the empire, but that they respected the juridical stature of Muslims and various Protestant groups and worked around rights given to Catholics after the 1847 concordat with Rome. Some success came of Innokenty’s efforts among the Russian sectarians and Old Believers, but mission work among the Crimean Tatars and Protestant colonists were largely fruitless. In the end, “Christianizing” the region came not so much from individual conversions as from reconstructing the region’s Christian past and promoting large public celebrations that drew upon centuries of Byzantine history and the Christian past of the region to promote a Christian identity for the region.

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Taufik, Muhammad. "FUNDAMENTALISME: SEMANGAT MENJAGA KEMURNIAN ISLAM KRITIK KONSTRUKTIF WILLIAM MONTGOMERY WATT". Refleksi Jurnal Filsafat dan Pemikiran Islam 15, n.º 1 (1 de enero de 2015): 57–68. http://dx.doi.org/10.14421/ref.v15i1.1079.

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As a popular issue recently, the fundamentalism is more understood as a movement within a sect, school or religion that striving to return to what they believe as the fundamentals or the foundations. The groups followed this idea are often involved conflict with another groups even within their own religion for the reason that their missions are to get rid ofthe impurities ofreligion. In positive meaning, "fundamentalist" is a term referring to a movement that revival or purify the religion. As stated in this writing, in Islam this fundamentalist movement is also increased, as a study by W. Montgomery Watt.According to Watt the Islamic fundamentalist group is the Muslim group that accepting traditional world view and making an effort to preserve it completely. More over according to Watt, the emerging of fundamentalism in Islam is a kind of encounter to what they call as "the enemy oflslam" in this case is the West. Beside of that, Watt articulated that traditional Muslims are also decline pluralism as a necessity.

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Ramachandran, Jayakumar. "Conversion Agenda and Secularism: An Analysis from Christian Missions in India and Nepal". Mission Studies 34, n.º 3 (9 de octubre de 2017): 345–68. http://dx.doi.org/10.1163/15733831-12341523.

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Abstract This article is an attempt to understand how Hindus perceive and respond to the conversions of people in India and Nepal to Christian faith and to find a way in which the evangelicals may fulfill their mission mandate in a pluralistic context in which conflicts and challenges are imbedded. For this purpose, a panoramic presentation of the political realities, classified communities of Hinduism, Islam, and Christianity, and the views and perceptions of Hindus, Muslims, and Christians toward conversions in India and Nepal, is presented in the first part. This section is followed by a theological and biblical analysis with a word study on conversion and discipleship. The last section of this article is a brief presentation of unethical practices involved in conversion events which cause adverse reactions from other religious adherents. The paper concludes with suggestions to Christians as to how they should execute the commission of the Lord of the Bible in the prevailing religious, political, and social contexts of Nepal and India.

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A, Agusman y Muhammad Hanif. "CONCEPT AND DEVELOPMENT OF DA'WAH METHODS IN THE ERA OF GLOBALIZATION". Jurnal Da'wah: Risalah Merintis, Da'wah Melanjutkan 4, n.º 2 (6 de junio de 2022): 49–64. http://dx.doi.org/10.38214/jurnaldawahstidnatsir.v4i2.119.

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The da'wah method is a form of discourse and wasilah as symbols and visions and missions of da'wah or a form of amar ma'ruf nahi munkar, which must be distributed to the scope of Muslims and various homogeneous people who are basic and have different knowledge backgrounds and different methods of analyzing material and the messages conveyed by the da'i, both those aimed at the minority community still absorbing the minimal knowledge of various dimensions or vice versa. Da'wah methods and strategies in Islam must be more effective in conveying and transferring various materials or messages of da'wah through various concepts, systems. The method of delivery is done well so that people easily accept it. Islam is the last religion revealed by Allah through Prophet Muhammad SAW. As a da'wah religion, Islam always calls on its people to convey its teachings to others, so that every mature and reasonable Muslim is obliged to carry out this Islamic mission. Da'wah is all activities and activities that invite people to change from a situation that contains non-Islamic values of life to Islamic values of life. These activities and activities are carried out by inviting, encouraging, calling, without pressure, coercion and provocation, and not by persuading and seducing the provision of basic necessities and so on. As exemplified by the Prophet, he always conveyed the revelations he received to be conveyed to his people, in order to perfect human morals. So that the concept and development of da'wah methods in the current era of globalization is very necessary to achieve good and maximum da'wah in society.

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Rymatzki, Christoph. "Johann Heinrich Callenberg’s Arabic Publications of De Veritate to the Conversion of Jews and Moslems". Grotiana 33, n.º 1 (2012): 106–18. http://dx.doi.org/10.1163/18760759-03300004.

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In the missionary activities that Halle theologians developed in the first half of the 18th century Grotius’ De veritate plays an interesting role that deserves exploration. To that purpose, the history and nature of the publication of missionary tracts in Halle will be surveyed, the role therein of Johann Heinrich Callenberg and his Institutum Judaicum at Muhammedicum described and the distribution and reception of the texts among the Muslims and Jews that were the target of the Halle missions all over the world summarized and analysed. It is suggested that Grotius’ De veritate, which was an atypical piece of apology in the Halle pietist setting, stands out among the other literature for its efficacy in the missionary process, due to its non-dogmatic character.

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Altic, Mirela. "Sacred Landscapes of Greater Syria: Joseph Besson’s 1660 Jesuit Perspective". Journal of Jesuit Studies 11, n.º 2 (23 de abril de 2024): 226–47. http://dx.doi.org/10.1163/22141332-11020003.

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Abstract Joseph Besson’s 1660 account of Jesuit missions in Syria offers a rare glimpse into the region’s cultural landscape from the perspective of French Jesuits living among diverse communities of Jews, Christians (Greek-Orthodox and Catholic), and Muslims. Drawing on unpublished Jesuit relations from 1625 to 1659 and an unsigned map of Syria, this article explores Besson’s portrayal of Greater Syria, a region encompassing modern-day Syria, Lebanon, Israel, Palestine, and western Jordan, within the Ottoman empire. A detailed analysis reveals that the map is likely an original Jesuit creation, highlighting how Jesuit spirituality influenced their interpretation of physical spaces. Furthermore, the study illuminates the Jesuits’ role in shaping European views of the Orient and the Holy Land, contributing to the early development of Orientalism.

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Alseadoon, Abdulkarim Mohammad y Geoffrey Nash. "Images of Arabs and Islam in Burton’s Pilgrimage to Al-Madinah and Meccah". المجلة العربية للعلوم و نشر الأبحاث 9, n.º 3 (27 de septiembre de 2023): 65–80. http://dx.doi.org/10.26389/ajsrp.d250623.

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The study aimed to discuss the position of Arabs and Islam in Western culture, concentrating on the British Victorians whose main conception of Arabia concerned the desert and the exotic orient. The increasing political and economic interest of the British government in Arabia led to more focus on Muslim Arabs in the Near East and the Arabian Peninsula, beginning with Napoleon’s conquest of Egypt c. 1799, and escalating as Suez and the Ottoman Empire became more intertwined with the British imperialism. Missions and tours for various reasons went to the Near East and the Arabian Peninsula to discover and bring information for the Western Empires specially, the Royal Geographical Society. On the other hand, the growing body of science concerning the Arab world came under the umbrella of orientalism, including all writers, novelists and travelogues concerned with ‘the orient’. One of the oriental travellers was Burton, whose mission to visit the two Islamic holy places Al-Madinah and Mecca was a classic and romantic one. Burton’s mission was not only to supply his sponsors with geographical and scientific information about Suez, the Arabian Peninsula and the two holy places, but he had other personal motivations that affected his work; Personal Narrative of A Pilgrimage to Al-Madinah and Meccah. Continuously, the study applies investigative, descriptive analysis and critical analysis methods to answer the above questions. The study consists of four sections. Section one presents an introduction in five subsections: problem of the study, hypotheses of the study, significance of the study, methodology of the study and finally, structure of the study. Section two presents Victorians’ views of Muslims in three subsections: Victorian thinking and culture in Britain; Islam in the Victorian literature; and Victorian travelogues. Section three comprises a thematic analysis of Burton's Pilgrimage, concentrating on his liberal and ethnographic interests that motivated his imperialism. At the last section, the study discusses the final results, the study limitations and recommendations for the studies about Burton.

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Al-Ma'mun, Hakam. "Filsafat Kenabian Muhammad Saw. di dalam al-Quran". MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 6, n.º 2 (24 de diciembre de 2021): 189–203. http://dx.doi.org/10.24090/maghza.v6i2.5720.

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The discussion of Prophetic philosophy was one of the central themes for Muslim philosophers in the Middle Ages. This is because one of the foundations of the Muslim faith is built on trust in God's messengers as recipients and transmitters of divine messages. Therefore, if someone has claimed to be a believer, the consequence that must be accepted is to believe in the existence of Muhammad's prophecy. However, history records the existence of some groups of Muslims in the Middle Ages that have ruled out the role of a prophet. The assumption that underlies them solely rests on the role of human reason which is considered sufficient to lead him to the truth so that the role of prophethood is no longer needed. This paper highlights how the Qur'an explains the concept of Muhammad's prophecy with all the visions and missions it carries. The Qur'an through sura al-Ahzab verses 45-46 has captured some of the prophetic characteristics of Muhammad. The philosophical approach in this research is a concrete effort to understand and explain religious doctrine more logically and systematically. The results of this study indicate that sura al-Ahzab verses 45-46 contain the prophetic message of Muhammad's prophethood, that is his testimony as a messenger who brings good news as well as a warning to people who are in denial of the existence of God. In addition, Muhammad also played a role as a caller for truth and a guide for lost mankind.

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Hakam al-Ma’mun. "Prophetic Philosophy Muhammad Saw dalam Al-Qur’an". Jurnal Al-Fanar 5, n.º 1 (28 de febrero de 2022): 71–83. http://dx.doi.org/10.33511/alfanar.v5n1.71-83.

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The discussion of Prophetic philosophy was one of the central themes for Muslim philosophers in the Middle Ages. This is because one of the foundations of the Muslim faith is built on trust in God's messengers as recipients and transmitters of divine messages. Therefore, if someone has claimed to be a believer, the consequence that must be accepted is to believe in the existence of Muhammad's prophecy. However, history records the existence of some groups of Muslims in the Middle Ages that have ruled out the role of a prophet. The assumption that underlies them solely rests on the role of human reason which is considered sufficient to lead him to the truth so that the role of prophethood is no longer needed. This paper highlights how the Qur'an explains the concept of Muhammad's prophecy with all the visions and missions it carries. The Qur'an through sura al-Ahzab verses 45-46 has captured some of the prophetic characteristics of Muhammad. The philosophical approach in this research is a concrete effort to understand and explain religious doctrine more logically and systematically. The results of this study indicate that sura al-Ahzab verses 45-46 contain the prophetic message of Muhammad's prophethood, that is his testimony as a messenger who brings good news as well as a warning to people who are in the denial of the existence of God. In addition, Muhammad also played a role as a caller for truth and a guide for lost mankind.

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28

Bolaji, M. H. A. "Secularism and State Neutrality: The 2015 Muslim Protest of Discrimination in the Public Schools in Ghana". Journal of Religion in Africa 48, n.º 1-2 (7 de diciembre de 2018): 65–104. http://dx.doi.org/10.1163/15700666-12340123.

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AbstractPluralism is a discernible feature of many modern states. However, among the variants of pluralism, religious pluralism appears to be the most intractable in many modern states because faiths and values underpin the conflicts that are associated with it. As one of the legacies of the Enlightenment, secularism is a normative prescription for managing religious pluralism. Nevertheless, while many African states profess to be secular, more often than not there are no concrete strategies to objectify the secular arrangement thereby provoking questions on the status quo. Such was the case with the 2015 Muslims’ protest of discrimination in the public basic and second cycles schools in Ghana. Through primary (interviews and archival and historical documents) and secondary data, this paper examines the protest in light of the secularist arrangement. It first reviews the contours of the secularist’s lenses. Second, it historicizes Muslim-Christian relations in Ghana. It also analyzes the checkered partnership between the state and the Christian missions in the provision of education. Moreover, it evaluates the debates that ensued and the ambivalent communiqué that the National Peace Council (NPC) issued. The paper concludes with a note that underscores the dynamics and tensions that characterize many plural societies in their attempt to objectify the secularist principle.

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Doss, Richard. "Insider Movements Among Muslims: Reflections on Their History, Identity, and Theology". Journal of Adventist Mission Studies 14, n.º 1 (2018): 78–95. http://dx.doi.org/10.32597/jams/vol14/iss1/7/.

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"The enormity of the task still facing Christian missions is almost incomprehensible. Nearly 4.1 billion people are still in need of the gospel (Johnstone 2014:65). In some ways, the task of reaching the unreached is most difficult among Muslims. With nearly 1.3 billion adherents, Islam represents a significant challenge to the spread of the gospel. Or does it? Given the complex nature of the relationship between Christianity and Islam, could it be that the inability of Christian missionaries to shed the social, cultural, and political trappings of the West and Christendom have limited the effectiveness of the gospel? Might the cleansing of the gospel of its cultural trapping result in the release of its power among Muslims? If this is to be done, the “leaven” of the gospel must be separated from the “lump” of dough that is culture (Whitehouse 2008:7). As the gospel has spread from its origins in Judea to the far corners of the world, it has repeatedly changed its cultural form and shape. Is it time for the gospel to once again change its form and shape (Walls1996:6)? Many who have spent time in missionary work among Muslims—who have sought to distinguish between the “leaven and the lump”—recognize the existence of what are called “insider movements” and promote them as viable contextualized models of Christian community. In this paper, I give an overview of the history of these insider movements, then describe paradigms for understanding the concept of identity as it relates to “insiders” before examining the theological lenses through which insider movements can be viewed. Finally, I will briefly address several lessons that can be learned from this overview of insider movements. I use the term “insider movement” generically to define the broad concept of someone coming to Jesus while remaining within their cultural, social, and communal context."

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Almashaykhi, Ahmed Obaid, Randa M Nooh, Sami Said Almudarra, Abdulaziz Saad ALMutari, Naif Saud ALBudayri, Khalid Masoud AlGhamdi y Ali Aldarwish. "The Pattern of Referral of Sick Omani Pilgrims From the Omani Medical Mission During Hajj 2019". Iproceedings 8, n.º 1 (8 de febrero de 2022): e36393. http://dx.doi.org/10.2196/36393.

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Background Annually, in the month of Dhul hijjah, over 2 million Muslims travel to Saudi Arabia to perform hajj. Hajj is the biggest mass gathering globally, which creates a substantial influence on hajjes’ health. The Omani medical mission is the official delegation from the Omani government to Saudi Arabia to serve the Omani hajjees regarding their health issues. Objective This study investigates the referral rate and pattern of diseases among hajjees referred by the Omani medical mission during Hajj 1440 H. Methods We conducted a cross-sectional study at the Omani Medical missions in Makkah, Madinah, Mina, and Arafat. Data was collected via a predesigned form. All Omani pilgrims presenting to the mission who were referred to local hospitals were included. Results The total number of cases was 5000, of which 106 (2.1%) were referred to local hospitals (21.2 per 1000 hajjees). The most common causes of referral were cardiovascular diseases (23.6%), followed by gastrointestinal disease (17.9%) and trauma (16.9%). Male patients comprised 60.1% of the sample. Their mean age was 47.3 (SD 11.27) years, with the highest referrals in the 51-60 years age group (30%). Over half (55.7%) had comorbidities. Patients’ mean time to reach the clinic was 8.87 (SD 6.41) minutes, with 65% arriving in 5 minutes or less. The mean time needed to reach the hospital by ambulance was 11.39 (SD 6.6) minutes, with 36% arriving within 5 minutes. Of the referrals, 42% were admitted into the hospital. Hospitalization was significantly higher among patients with chest pain (P<.006), diabetics (P<.001), and patients with heart disease (P=.01). Conclusions The most common causes for referral of hajjees from the Omani Medical Mission were cardiovascular diseases, gastrointestinal disease, and trauma. This information should assist the Omani government in planning their medical services in the hajj season in future years.

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Yousef, Nisreen T. "Kingdom of Heaven: The One State Solution and Western Military Intervention in the Holy Land". Journal of Holy Land and Palestine Studies 19, n.º 2 (noviembre de 2020): 175–89. http://dx.doi.org/10.3366/hlps.2020.0240.

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In this article I argue that in Kingdom of Heaven Ridley Scott creates historical analogies between Saladin's taking of Jerusalem and the Third Crusade, on the one hand, and the Israeli-Palestinian question and American-led ‘War on Terror’, on the other hand. I maintain that Scott pictures the one-state solution in which both the Israelis and the Palestinians can coexist peacefully as a feasible settlement. By presenting the idea of a shared Jerusalem under the Crusaders' rule in the past, Scott wittingly promotes through a contrived historical analogy to contemporary Western interventionism in the Middle East. Crucially, Scott goes beyond Samuel Huntington's essentialist views of Muslims. He provides variable representations of Muslim characters, fluctuating between characters that are superstitious, on the one hand, and characters that are capable of rational thinking, on the other hand. Nevertheless, Scott seems to be highly convinced about the myth of religious violence, as suggested by William Cavanaugh. This myth suggests that secular violence is rational and useful whereas religious violence is irrational and dangerous. Moreover, Scott proves to be swayed by the idea of the ‘just war’ according to which the use of force can be legitimate. In Kingdom of Heaven, Scott pictures the ongoing ‘War on Terror’ as an incarnation of earlier centuries' European (colonial) ‘civilising missions’ towards the ‘less-civilised’ nations.

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Bird, Jessalynn Lea. "Crusade and Conversion after the Fourth Lateran Council (1215): Oliver of Paderborn's and James of Vitry's Missions to Muslims Reconsidered". Essays in Medieval Studies 21, n.º 1 (2004): 23–47. http://dx.doi.org/10.1353/ems.2005.0004.

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Smither, Edward. "Francis of Assisi, Christology, and mission". Missiology: An International Review 46, n.º 3 (julio de 2018): 283–92. http://dx.doi.org/10.1177/0091829618784900.

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In recent years, global theologians of mission have emphasized a posture of mission from below—missional engagement from a place of weakness and vulnerability. In part a reaction to the mistakes of Christendom and Christian mission’s alliance with political and economic power, mission from below aims to recover first-century mission that emulates the way of Christ and the apostles. This approach to mission is also relevant in contexts today where Christian freedom (for worship and witness) is limited by tyrannical or resistant governments. As we strive to be as wise as serpents and gentle as doves in contemporary mission, it seems fruitful to explore the theology of mission of a medieval Italian mendicant monk who ministered to Muslims during the Crusades. In this article, following a brief narrative of Francis of Assisi’s (1181–1226) life and journey in mission, I will focus on Francis’s Christology and how that shaped his approach to mission among Muslims and others. Finally, I will conclude with some reflections for what the church on mission today might gain from Francis.

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Anshory, Muhammad Isa y Mulyanto Abdullah Khoir. "Dinamika Dakwah di Surakarta Pascagestapu (Gerakan September Tiga Puluh)". Pawarta: Journal of Communication and Da'wah 1, n.º 1 (27 de febrero de 2023): 13–23. http://dx.doi.org/10.54090/pawarta.v1i1.144.

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Surakarta as a small city, is a very busy market city to offer various beliefs and ideologies. Competition among adherents of these beliefs and ideologies is something that cannot be avoided. After the 1965 PKI rebellion, also known as Gestapu (September Thirty Movement), Muslims faced two challenges to da'wah. First, the latent danger of communism. Second, competition with Christian missions. This paper aims to describe how Islamic leaders respond to these two challenges. The method used the historical method consisted of four stages, namely heuristics, source criticism, interpretation, and historiography. Based on this research, Islamic leaders in Surakarta respond to the challenges of post-gestapu da'wah by collaborating in carrying out various activities, such as activating tabligh, holding Zuhur lectures at the Surakarta Grand Mosque, conveying da'wah messages via radio broadcasts, and carrying out regeneration of da'wah interpreters through madrasah diniyah and Al-Mukmin Islamic Boarding School.

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35

Anshory, Muhammad Isa y Mulyanto Abdullah Khoir. "Dinamika Dakwah di Surakarta Pascagestapu (Gerakan September Tiga Puluh)". Pawarta: Journal of Communication and Da'wah 1, n.º 1 (27 de febrero de 2023): 13–23. http://dx.doi.org/10.54090/pawarta.144.

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Surakarta as a small city, is a very busy market city to offer various beliefs and ideologies. Competition among adherents of these beliefs and ideologies is something that cannot be avoided. After the 1965 PKI rebellion, also known as Gestapu (September Thirty Movement), Muslims faced two challenges to da'wah. First, the latent danger of communism. Second, competition with Christian missions. This paper aims to describe how Islamic leaders respond to these two challenges. The method used the historical method consisted of four stages, namely heuristics, source criticism, interpretation, and historiography. Based on this research, Islamic leaders in Surakarta respond to the challenges of post-gestapu da'wah by collaborating in carrying out various activities, such as activating tabligh, holding Zuhur lectures at the Surakarta Grand Mosque, conveying da'wah messages via radio broadcasts, and carrying out regeneration of da'wah interpreters through madrasah diniyah and Al-Mukmin Islamic Boarding School.

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Zara, Muhammad Yuanda. "Syuhada Mosque and its Community in Changing Yogyakarta, 1950s�1980s". Journal of Indonesian Social Sciences and Humanities 6, n.º 2 (5 de diciembre de 2018): 13–28. http://dx.doi.org/10.14203/jissh.v6i2.37.

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One of Yogyakarta citys symbols of colonialism is the Kotabaru region, which during the colonial period was a housing complex for Dutch ofcials and a handful of Indonesian elite. The Japanese took over the area during their Occupation. Following Indonesian independence, Indonesians seized the area for the interests of the newly born Republic of Indonesia. Syuhada Mosque, the frst modern mosque in post-independence Indonesia, was then built there, representing both Islam and Indonesian nationalism, as the mosques name and location suggest. Unlike most Indonesian mosques at the time, which were established primarily as a place for worship, Syuhada brought social and political missions. The activities of its community encompassed religious practices (such as fve obligatory daily prayers and recital of Koranic verses), handling social matters (education for children, youth and women, debate on Islam and modernity, and counter-Christianization activities), as well as responding to national politics (such as the anti-Communist movement in 1960s). Its community mostly lived outside the immediate environment of the mosque, yet Syuhada managed to present itself not just as a mosque for a small community, but for a city, even for the Indonesian nation-state. Given its four decades of overarching religious and sociopolitical functions, the mosque is deliberately aimed at a new generation of Indonesian Muslims: middle class, urban, educated, and open-minded Muslims, and serves as a role model for later mosques and religious institutions.

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Permadi, Danur Putut y Hanif Fitri Yantari. "TEOLOGI PEMBEBASAN: MEMBACA KEBERAGAMAAN ISLAM DI INDONESIA PADA MASA PANDEMI COVID-19". LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 16, n.º 2 (19 de diciembre de 2022): 203–16. http://dx.doi.org/10.35316/lisanalhal.v16i2.203-216.

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Pandemic Covid-19 makes all activities experience the main paralysis in religious matters. One of them is a rule for keeping distance during prayer in an effort to break the chain of the Corona virus. Religious activities are required to be able to adjust government rules. If the Islamic community that lives in the environment is not free, it will not be able to religion and carry out full Islamic missions. In this context the Asghar Ali Engineer strongly criticizes the current era of Islamic theology which emphasizes more on metaphysical aspects rather than providing solutions in the practical life of Muslims. For Asghar Ali, the face of Islam now has two sides, namely Islam as a place to escape the trouble and Islam as a means of revolutionizing change. Asghar Ali said that if he wanted to make Islam a medium of revolution, there needs to be a liberation strategy which he calls the theology of Islamic liberation. This is done by reinterpretating the Qur'an through the analysis of "normative" and "contextual" aspects in order to obtain a new point of view. Based on a qualitative approach, this study found that during the Covid-19 outbreak there was a reinterpretation of religious diversity in Indonesia. Before the outbreak of Covid-19 Friday prayers by Muslims were understood mandatory without exception. But during the Covid-19 there was relief leaving Friday prayers. What also happened related to prayer in congregation. Previously, praying in congregation had to be a meeting, but because Covid-19, was allowed to be a distance during prayer in congregation.

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Smither, Edward L. "Explaining the Trinity to Muslims and Jews in Medieval Christian Mission: Lessons from the “Life of Cyril”". International Bulletin of Mission Research 41, n.º 2 (17 de enero de 2017): 142–51. http://dx.doi.org/10.1177/2396939316672967.

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Cyril (ca. 826–69) is remembered in Christian and mission history for the celebrated Slavic mission. What is less emphasized, however, and the focus of this article, is Cyril’s prior mission work among Arab Muslims in Samarra (modern Iraq) and among the Khazars (in present-day southern Russia), which included both Jews and Muslims. In this article, I analyze how Cyril the philosopher presented the Gospel, Christ, and the Trinity and responded to the queries of these medieval Muslim and Jewish thinkers. What characterized Cyril’s approach to mission? Finally, what principles might be recovered for presenting historic Christian doctrine in mission today, particularly in Muslim contexts?

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39

Carpenter, John B. "Confessions of a Languagelical Heretic". Missiology: An International Review 24, n.º 3 (julio de 1996): 345–50. http://dx.doi.org/10.1177/009182969602400302.

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Kαι ιδου οχλος πολυζ, αν αριθμησαι αυτσν συδεις εδυνατο, εκ παντος εθνους και φυλων και λαων και (Revelation 7:9) So we are told, in the original Greek, about the crowd assembled before the throne of God; they come from every language group. Christians have a peculiar relationship to languages. We believe that God revealed himself mostly in two languages, but apart from scholars, we do not require, as Muslims do, the people of the book to master the original language of the book. We seem to assume that the message is translatable (at least as far as the King James Version!). Then is it possible to apply that same assumption to the world of missions: a world in which when a Korean, a Chinese, and a German sit down for tea, they chat in English? If Paul could use the common language of his day, do missionaries really have to spend about a quarter of their first term trying to get a handle on some obscure tongue? Surprisingly, I answer, maybe not.

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40

Somantri, Eli. "Manajemen Strategi Pondok Pesantren dalam Upaya Mencetak Hafidz Quran di Kabupaten Bandung". Tadbir: Jurnal Manajemen Dakwah 8, n.º 2 (30 de septiembre de 2023): 153–74. http://dx.doi.org/10.15575/tadbir.v8i2.20892.

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Pondok Pesantren is a place for Muslims to study the Qur'an, so that in its development, Islamic Boarding Schools have given birth to many generations of Qur'ans as a sign of progress in Islamic education. This study aims to analyze strategic management which consists of formulation, implementation and evaluation of strategies at the Al-Ilham Bojongsoang Inspiring Islamic Boarding School in Bandung in order to print the hafidz of the Quran. The method used is descriptive method with a qualitative approach. Data collection techniques through observation, interviews, and documentation studies. The results of the research show the formulation of a strategy that explores the background of the formulation of the vision through its various missions, analyzing environmental SWOT, and making general and specific strategies, implementing strategies for various tahfidzhul Quran programs, forming a student council organization, as well as performance training for management, strategy evaluation is carried out to find out success in the process of strategy formulation and implementation, to find out what needs to be improved and maintained.

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Belyakov, A. V. "Muslim Employees of Posolskĳ Prikaz: Between Islam and Christian Orthodoxy". Islam in the modern world 18, n.º 4 (14 de febrero de 2023): 87–100. http://dx.doi.org/10.22311/2074-1529-2022-18-4-87-100.

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Due to the necessity for continuous contacts between the Russian principalities, the Golden Horde khans, and the khan’s administration, in the 13th century specific structures designed to serve them were created. They partly survived even after the Moscow principality gained independence and were engaged in organizing diplomatic missions with neighboring states. The most stable element of these services were the Tatar servicemen of the Grand Prince. In the earliest period they were called Ordyncy [members of the Horde] and Delyus. With the creation of the Posolskĳ Prikaz, they become servant Tatars and Cossack inhabitants of a stanitsas of the Foreign Ministry and initially interpreters and translators from oriental languages were recruited among them. The status of the Ordyncy as personal servants of the Grand Prince allowed them to enjoy certain privileges, in particular, they had mosques in the places of their concentrated residing. Archival documents contain sporadic mentions of their imams. At first, the number of such Tatars could reach several hundreds. However, their number gradually decreased. Tatars lost the privilege to be the interpreters and translators of the Foreign Ministry, although descendants of the translators of the Posolskĳ Prikaz, who in some cases remained Muslims, continued to serve in the Collegium and the Ministry of Foreign Affairs. At the same time one can trace their mosque in the Zamoskvorechye District of Moscow as far back as the 18th century.

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AR, Zaini Tamin y Nia Indah Purnamasari. "Dinamika Epistemologi Studi Islam di Kalangan Insider dan Outsider". Tasyri` : Jurnal Tarbiyah-Syari`ah-Islamiyah 27, n.º 1 (30 de abril de 2020): 84–100. http://dx.doi.org/10.52166/tasyri.v27i1.85.

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Islam as a study is still an interesting discourse among scientists. Moreover, when associated with epistemological aspects that are always dynamic along with the development of approaches, disciplines and methodologies. Therefore, this library research seeks to analyze the epistemological dynamics of Islamic studies that go hand in hand with the struggles of Islam, society, and the challenges facing Muslims in actualizing their teachings. This study reveals the findings that in Islamic studies there are often differences in viewing normative and historical aspects. Both aspects, making Islamic studies seem to still be burdened by romantic and apologist religious missions. So the content of analysis, critical, methodological, historical, empirical, especially in examining religious texts or texts as historical products is less visible, except in certain research environments that are still very limited. As these academic trends became stronger, Islamic studies began to be elaborated with several more varied approaches and methods than ever before, ranging from humanities, theology, social sciences, and regional studies. This approach requires mastery of interdisciplinary and multidisciplinary science. In other words, inter and multidisciplinary are very important scientific tools to support the development of Islamic studies.

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@ U Tun Aung, Maulana Akbar Shah. "Creative Methodologies of Da’wah Through Different Phases of a Human’s Life (Metodologi Dakwah Secara Kreatif Mengikut Fasa Kehidupan Manusia)". Journal of Islam in Asia (E-ISSN: 2289-8077) 15, n.º 1 (27 de junio de 2018): 271–93. http://dx.doi.org/10.31436/jia.v15i1.668.

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Abstract In addition to compliance with the five pillars of Islam, Da’wah Islamiyyah is an indispensable act for Muslims who view their life missions as to propagate Islam. The act of da’wah is a mission only undertaken by those who are selected to do so, as Allah SWT said: “You are the best of peoples, taken out for mankind, you enjoin what is right, forbid what is wrong…,” (Al-Qur’an, Al- `Imran, 3:110). The phrase “you are taken out for mankind” is a very clear phrase which refers to a special group. Many du’at propagate Islam through regular procedures. In this contemporary day and age, it would be more successful if creative da’wah methodologies are used to special groups where special talent is required. Examples of these special target groups are individuals such as [1] pregnant mothers, [2] mothers of new born babies, [3] parents of toddlers, [4] parents of children [5] youth, teenagers and adolescents, [6] married couples, [7] elderly or aged individuals and [8] non-Muslims. They are good targets to promote Islam. Thus, du’at must have special talents and knowledge to do so. In this regard, du’at must be equipped with exceptional knowledge of the target groups to propagate Islam effectively. The present paper attempts to highlight the distinctive natures of the above mentioned categories of individuals and explores how du’at should approach them when he or she encounters them for the purpose of promoting Islam. Keywords: Call to Islam, Da’wah Islamiyyah, creative da’wah, creative da’ie, enjoin good, forbid evil. Abstrak Selain mematuhi 5 rukun Islam, dakwah Islamiyyah tidak dapat diasingkan daripada seseorang Muslim yang bermatlamat untuk menyebarkan ajaran Islam. Berdakwah adalah suatu tugas yang hanya dijalankan oleh mereka yang terpilih. Seperti yang diwahyukan oleh Allah SWT “Kamu adalah sebaik-baik umat yang dilahirkan bagi umat manusia, kerana kamu menyuruh berbuat segala perkara yang baik dan melarang daripada segala perkara yang buruk dan keji...” (Al-Quran, Al-Imran, 3:110). Frasa “umat yang dilahirkan bagi umat manusia” jelas dinyatakan di mana ia merujuk kepada satu golongan yang istimewa. Kebanyakan pendakwah menyebarkan Islam melalui metodologi yang sudah menjadi kebiasaan. Bagaimanapun, pada zaman ini, pendakwahan akan lebih berjaya jika kaedah yang kreatif digunakan kepada beberapa golongan yang tertentu. Antara contoh golongan yang dimaksudkan adalah [1] wanita yang mengandung, [2] ibu kepada bayi yang baru lahir, [3] ibu bapa kepada anak-anak kecil, [4] ibu bapa kepada kanak-kanak, [5] golongan belia dan remaja, [6] pasangan suami isteri, [7] warga emas, dan [8] golongan bukan Islam. Mereka merupakan sasaran yang sempurna untuk mempelajari Islam. Oleh hal demikian, para pendakwah mesti mempunyai bakat yang istimewa dan ilmu yang mencukupi untuk berdakwah. Para pendakwah juga harus memahami kumpulan sasaran dengan menyeluruh supaya penyebaran ajaran Islam akan lebih berkesan. Tujuan penulisan ini adalah untuk menggariskan sifat unik golongan yang dinyatakan di atas dan menerokai bagaimana para pendakwah harus mendekati mereka dengan niat untuk menyebarkan Islam. Kata Kunci: Panggilan kepada Islam, dakwah Islamiyyah, dakwah kreatif, da’ie kreatif, menyuruh kepada kebaikan, menghalang daripada kejahatan.

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Tanui, Philemon Kipruto y Josephine K. Mutuku Sesi. "Evangelizing to the Somali Muslims of Eastleigh: Interrogation of A.I.C. Christians Preparedness in Nairobi Central Region, Kenya". IRA International Journal of Education and Multidisciplinary Studies 14, n.º 3 (26 de marzo de 2019): 37. http://dx.doi.org/10.21013/jems.v14.n3.p1.

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<span lang="EN-GB">Evangelistic work among the Muslims has never been easy. The Gospel of the Lord has been hindered from reaching the Muslim devout by a number of factors found by expected Christian Ministers along with their mission. As a result, missionary work has realised little impact among Muslims. Specifically, less has been achieved by the Christians among the Eastleigh Muslim community. This is attributed to lack of preparedness among the Christians. This paper, therefore, endeavoured to interrogate the extent to which African Inland Church Christians in Nairobi Central Region are prepared to evangelize to Muslims in Eastleigh, Nairobi with an aim to recommend best practices in winning Muslim souls to Christ. A sample of 12 informants was drawn and interviewed. Ethnographic interviews elicited important data that was used to generate themes and sub-themes for analysis after which conclusions were made. It was found that many Christians know very little about other religions particularly Islam. Thus, it was not easy to convince the Muslims as their attempts would lead to heated and endless debates. The authors recommend that the church should create mission awareness by encouraging frequent interactions between her members and the Somali Muslim Community in Eastleigh.</span>

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Galal, Lise Paulsen, Monique Hocke y Iram Khawaja. "Introduktion: Muslim og minoritet". Tidsskrift for Islamforskning 4, n.º 2 (24 de septiembre de 2010): 3. http://dx.doi.org/10.7146/tifo.v4i2.24592.

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Forholdet mellem det ’at være muslim’ og det ’at være en minoritet’ har blandt muslimer været et emne til debat, siden profeten Muhammed udvandrede eller flygtede fra Mekka til Medina for dér at leve i eksil i 8 år. I dag kan man blandt andet på arabiske islamiske satellit-kanaler følge med i, hvordan denne debat er blevet en del af muslimers hverdagspraksis i Europa, hvor de forsøger at finde svar på, hvordan de skal leve som muslimer i samfund, hvor islam ikke er majoritetsreligionen.At muslimer i Europa er en minoritet, er en commonsense betragtning, der florerer i den offentlige debat, i hverdagssproget, såvel som i forskningen på feltet. Ganske ofte tages denne betragtning af muslimers status for givet, uden at det udforskes nærmere, hvilke præmisser der ligger bag denne kategorisering, og hvad konsekvenserne er. For at komme nærmere en forståelse af sammenhængen mellem ’det at være muslim’ og at være ’en minoritet’, er det nødvendigt at udfordre denne commonsense forståelse af muslimer som værende en minoritet. Hvad menes der med, at de er en minoritet? Muslim er betegnelsen for en religiøs identitet, men hvad får det af betydning for det religiøse tilhørsforhold, den enkeltes hverdagslige tilværelse og selvforståelse, at muslimer betegnes som værende en minoritet? Er det overhovedet religionen, der er afgørende for deres minoritetsidentitet, og hvordan spiller den religiøse og den minoriserede kategorisering sammen? Set i forhold til majoritetens rolle må man blandt andet spørge, hvordan kategoriseringen af muslimer som værende en minoritet får betydning for lovgivning og institutionelle praksisser. Der er således rigtig mange aspekter af dette tema, som kunne være relevante at belyse.Dette temanummer belyser nogle udvalgte aspekter af dette omfattende emne om den religiøse og minoriserede identitet. Disse aspekter afspejler til dels den forskning, der aktuelt dominerer i det danske forskningsfelt, og er til dels influeret af politiske interesser for integration, antiradikalisering, muslimsk identitet etc. Ambitionen er en tværfaglig vinkling på konstruktioner af muslimske minoritetsidentiteter med en særlig opmærksomhed på samspillet mellem den religiøst definerede og den status- eller magt-definerede identitet, som minoritetsbegrebet refererer til. Temanummeret tager således udgangspunkt i en definition af minoriteter som en analytisk kategori, hvor minoriteten er defineret ved en asymmetrisk magtrelation til majoriteten. Det er dermed ikke det numeriske mindretal, der i sig selv gør muslimer til en minoritet, men tilskrivningen af betydning til gruppen af muslimer og dens størrelse i relationen til en majoritet. Denne – magtrelationelle – betydningstilskrivning tildeler minoriteten en anderledes, afvigende eller negativ identitet, der fratager minoriteten samfundsmæssig status og definitionsmagt. Hvilke forskelle i form af afvigelser fra normen, der konkret tillægges betydning, kan samtidig variere over tid og sted og være udgangspunkt for forhandlinger og kampe, som det tydeligt vil fremgå af dette temanummers artikler. Alle artikler i dette temanummer synes – eksplicit eller implicit – at tage udgangspunkt i denne definition af minoriteten. Daniel Henchen viser, hvordan danske missionærer i Syrien i begyndelsen af det 20. århundrede ikke blot definerer muslimer som objekter for mission, men definerer beduiner som særligt missionsmodtagelige. Definitionen af minoriteten blandt minoriteten – nemlig beduinen – bliver dermed en definition med et praktisk formål: mission, og dét er udgangspunktet for, hvordan beduinen og de andre muslimer betydningstillægges i relation til islam såvel som kristendom. Pointen, om at definitionen af minoriteten har et praktisk formål, er gennemgående for flere af artiklerne. Lasse Lindekilde spørger således til sammenhængen mellem særlige integrations- og antiradikaliseringsindsatser og radikalisering blandt muslimer. Integrationsindsatsen er formuleret på baggrund af udgrænsningen af en særlig gruppe, en minoritet i samfundet, der tilskrives et særligt behov for hjælp til at blive integreret. Spørgsmålet, som Lindekilde også rejser, er, om det er selve indsatsen, minoriteten reagerer på, eller kategoriseringen, idet denne netop af mange opleves og opfattes som en eksklusion snarere end et oprigtigt forsøg på inklusion. Minoritetsdefinitionen er altså ikke ligegyldig eller blot et spørgsmål om akademisk spilfægteri, men har direkte konsekvenser for social praksis, og er derfor også væsentlig at udforske som netop social praksis.I forlængelse af udpegningen af den ’praktiske’ minoritet, som eksempelvis enten skal omvendes eller integreres, rejser der sig et andet spørgsmål knyttet til temaet for dette nummer. Hvordan er islam – eller dét at være muslim – blevet det aspekt, der betydningstilskrives som anderledes, afvigende eller negativt, og hvordan finder det sted og opleves af de involverede parter? I denne forbindelse er det centralt at være opmærksom på, hvordan den muslimske identitet som forklaringsmodel konvergerer med andre faktorer, så som etnicitet, migrantstatus, køn, klasse etc. De fleste er opmærksomme på, at den dominerende ’praktiske’ minoritet de seneste 10-15 år i den danske politiske debat i stigende grad synes at være blevet muslimer, hvor det tidligere var flygtninge og længere igen tilbage, migrantarbejdere. Der er gode grunde til at hævde, at intersektionen af immigrant (og efterkommere heraf) og muslim derfor ikke kan adskilles. Den muslimske minoritet er stadig betydningsindskrevet i en integrationsdiskurs, der strukturerer rammerne for, hvordan den muslimske identitet tilskrives betydning. At det nu er religionen, snarere end tidligere kulturen eller klassetilhørsforholdet, der bliver tillagt betydning, ikke blot illustrerer, hvordan tilskrivningen af betydning ændres over tid og sted, men er vigtig for forståelsen af minoritetens strategier og handlemuligheder. Hvordan islam og kategorien muslim bliver til og forhandles er noget, som særligt Tekla Canger kommer ind på i sin artikel. På baggrund af livshistoriske interviews af minoriserede kvinder med muslimsk baggrund analyseres positioneringen ’muslim’ som en grundlæggende intersektionel og sammenvævet konstruktion, der på forskellig vis konvergerer med andre sociale kategorier og kontekstuelle positioneringer. Canger kommer blandt andet ind på de unges muligheder for at skabe et ”tredje rum” i deres forhandlinger af en muslimsk andethed.At skabe en ’praktisk’ minoritet indebærer for det tredje, at den tillægges betydning som anderledes, hvilket sker gennem specifikke kategoriseringer og repræsentationer. Det sker i mange forskelligartede kontekster, som herværende artikler hver især eksemplificerer. Gennem sammenligninger af fremstillinger af jøden i begyndelsen af det 20. århundrede med fremstillinger af muslimen i begyndelsen af det 21. århundrede, argumenterer Cora Alexa Døving således for, at selve konstruktionen af ’minoritetsstereotypen’ synes at have fællestræk på tværs af tid og rum. Fremstillingerne, der analyseres, er fra den norske offentlige debat i form af avisartikler, bøger, pamfletter mv. Signe Kjær Jørgensenundersøger muslimers betingelser for selvfremstilling i medierne gennem en analyse af et interview med Asmaa Abdol-Hamid i Politiken. Her argumenterer Kjær Jørgensen for, at minoriteten har stærkt afgrænsede muligheder for selvfremstilling, idet betingelserne herfor udstikkes af majoritetens normativitet og forforståelser. Medierne er således én kontekst for kategorisering og repræsentation. I Lindekildes artikel vises, hvordan det politiske tiltag om brugen af rollemodeller som integrationsfremmende og radikaliseringshæmmende redskab implicit opererer med kategoriseringer. Den institutionaliserede politiske praksis er således en anden kontekst for kategorisering. Den politiske diskurs om muslimer og særligt radikaliserede muslimer er ligeledes central i Iben Helqvists artikel, da embedsmandsværket indretter deres politiske praksis i forbindelse med valg af muslimske samtalepartnere efter politikeres og mediers offentlige kategoriseringer af specifikke muslimer og muslimske organisationer som værende radikale eller ekstreme i deres islamfortolkning. Her konvergerer de mediebårne kategoriseringer med institutionaliseret politisk praksis. Imidlertid viser Helqvists artikel, at minoritetens vilje til tilhørsforhold og krav om anerkendelse som ligeværdige borgere i det danske samfund blandt andet artikuleres gennem netop den demokratiske proces. Således peger Helqvist på muslimske organisationers forhandling af at repræsentere en dansk islam og indgå som samarbejdspartnere i en national politisk kontekst.Som det fremgår af dette bud på minoritetsperspektiver, som dette temanummers artikler kan læses med, handler temaet muslim og minoritet ikke så meget om islam, som det handler om muslimsk identitet i en særlig form for samfundsmæssighed. Adskillige af de boganmeldelser, som også rummes i dette nummer, har samme interessefelt. Det er med interesse for dette felt, at vi opfordrer læserne til at læse dette nummer af Tidsskrift for Islamforskning.

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Ofosu Asante, Alfred y Elom Dovlo. "Reinterpreting the Straight Path. Ghanaian Muslim Converts in Mission To Muslims". Exchange 32, n.º 3 (2003): 214–38. http://dx.doi.org/10.1163/157254303x00028.

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El-Gamal, Mahmoud. "General Economics and Teaching: What Is Wrong with Islamic Economics? Analysing the Present State and Future Agenda". Journal of Economic Literature 51, n.º 4 (1 de diciembre de 2013): 1183–85. http://dx.doi.org/10.1257/jel.51.4.1183.r1.

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Mahmoud El-Gamal of Rice University reviews, “What Is Wrong with Islamic Economics? Analysing the Present State and Future Agenda” by Muhammad Akram Khan. The Econlit abstract of this book begins: “Explores the state of the art in Islamic economics and finance, analyzes reasons for perceived stagnation, and considers a way forward. Discusses Islamic economics—state of the art; the “why” of Islamic economics; what is Islamic economics?; methodology of Islamic economics; the move from Islamic theology to Islamic economics; expanding the frontiers of economics; an Islamic economic system or spiritual capitalism?; elimination of interest—from divine prohibition to human interpretation; prohibition of riba in the primary sources of Islam; the theory of riba—the orthodox interpretation; assessment of the orthodox interpretation; modernist thinking on riba; prohibition of riba—the continuing debate; unresolved issues in the orthodox interpretation of riba; practice of interest-based finance among Muslims; prohibition of riba—the way forward; the theoretical basis of Islamic banking; problems of profit–loss sharing; practice of Islamic banking and finance; a trajectory of legal tricks—hiyal; Islamic insurance takaful; and contemporary application of the law of zakah. Khan is former Deputy Auditor General of Pakistan and Chief Resident Auditor of United Nations Peacekeeping Missions.”

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Hutagalung, Inge y Amir Musa. "Framing Analysis on Peaceful Movement News on Government and Private-Owned Online Portal in Indonesia". Journal of Social Sciences Research, n.º 65 (25 de mayo de 2020): 567–75. http://dx.doi.org/10.32861/jssr.65.567.575.

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All forms of message production are inseparable from the interests of the owners of capital and political power around them. Information conveyed to audiences is a reality that has been selected and arranged according to the ideological considerations of media institutions through editorial decisions. Media have different visions and missions as well as interests and policies of the owner, because of that the angle of news coverage will be different. In this research, researchers analyze the pattern of news coverage media online due to peaceful movement committed by a group of Muslims on 4th November, 2016, the biggest movement throughout the year 2016 by engaging millions of people from several Islamic organizations in Indonesia. This research uses a qualitative research method, with a case study approach. The purpose of this research is to analyze the pattern of framing coverage of government portal as well as the private-owned portal in reporting on the peaceful movement on 4th November, 2016, based on Robert Entman framing model. The research results showed that government portal put forward news updates and show facts to the public that to be addressed. Meanwhile, the portal of the private-owned more emphasis the news based on the interests of the owners of capital.

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Ahadiah Hanum. "Concept of Islamic Education Perspective of Sayyid Muhammad Naquib Al-Attas". ATTAQWA: Jurnal Pendidikan Islam dan Anak Usia Dini 3, n.º 2 (15 de mayo de 2024): 104–11. http://dx.doi.org/10.58355/attaqwa.v3i2.68.

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Sayyid Naquib Al-Attas is a figure of reform in Islamic education, he is considered to be the originator of the Islamization of science and has influenced many other figures. He formulated a strategy in forming an educational curriculum for Muslims. Having the full name Muhammad Naquib ibn Ali ibn Abdullah ibn Muhsin Al-Attas, he is a descendant of Rasulullah SAW from Sayyidina Husein whose title is Sayyid. The concept of Islamic education explained by Al-Attas, he offered one term among the three which according to him more accurately refers to the meaning of education, namely Ta'dib. In Arabic the term ta'dib means civilized or adab. According to al-Attas, adab is one of the missions of Rasulullah SAW. So education as something that is no less important in the world will be more focused if conceptualized using the term Ta'dib. Sayyid Naquib Al-attas stated that the aim of Islamic education is not only to produce good citizens and a generation capable of working well, but also to become perfect beings or human beings. The values that need to be prioritized in the goals of education are the values of being a complete human being as a citizen and as an individual who has a spiritual attitude. So it is not human value as a physical manifestation that is pragmatic in its usefulness for the state and society.

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Colombo, Emanuele. "“Infidels” at Home". Journal of Jesuit Studies 1, n.º 2 (12 de marzo de 2014): 192–211. http://dx.doi.org/10.1163/22141332-00102003.

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Drawing from published and unpublished Jesuit sources—treatises, handbooks, reports, and letters—this article explores the Jesuit apostolate to Muslim slaves in Naples and in different cities of Spain during the seventeenth century. Under the blanket of missionary rhetoric, a Jesuit viewpoint not otherwise available is found in these sources, which highlight their missionary methods and strategies and clarify the special status of the apostolate to Muslim slaves in the Jesuit mind. While Europe was the setting of missions to Muslim slaves, and the missions were considered a variation of the so-called popular missions, they were often charged with a deeper symbolic value. Because the missionaries’ interlocutors were “infidels,” so different in their culture and in their habits, Jesuits used forms of accommodation extremely similar to those they used in the missions overseas. Converting Muslim slaves in Naples or in Spain was conceived by Jesuits as an alternative and effective way to go on a mission “even among Turks,” as the Jesuit Formula of the Institute stated, despite never leaving European kingdoms for Ottoman lands. Located between the missions overseas, where Jesuits converted the “infidels” in distant lands, and the missions in Europe, where they attempted to save the souls of baptized people who lacked religious education, were “other Indies,” where Jesuits could encounter, convert, and baptize the “infidels” at home.

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