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Artykuły w czasopismach na temat „Christian Islamic dialogue”

Autor: Grafiati

Data publikacji: 27 lipca 2024

Data aktualizacji: 31 lipca 2025

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1

Ullah, Naqeeb, та Sajjad Ahmed. "منهج الجدل عند الشيخ أحمد ديدات في مؤلفاته". Journal of Islamic and Religious Studies 6, № 1 (2021): 29–50. http://dx.doi.org/10.36476/jirs.6:1.06.2021.02.

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Sheikh Aḥmad Dīdāt, the awardee of King Faisal award in 1986, was a enthusiastic, self-educated Muslim preacher from South Africa, most prominent for engaging Christian missionaries in open debates. Although he was famous for his sharp and impassioned debating style, he also published more than 20 books and wrote numerous articles and pamphlets, many of them were translated into different languages. He settled a specific discourse on the nature of relations between Muslims and followers of other religions through dialogues, public debates and written literature. This research aims to identify

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Gokaru, Shuaibu Umar, Mohd Roslan Mohd Nor, Ahmad Faisal Abdul hamid, and Youcef Bensaleh. "Muslim-Christian Dialogue from the Nigerian and Pakistani Perspective: A Theological Discussion." UMRAN - International Journal of Islamic and Civilizational Studies 11, no. 2 (2024): 75–87. http://dx.doi.org/10.11113/umran2024.11n2.698.

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Muslim-Christian dialogue is one of the most common dialogues around the globe. Even though the interreligious dialogue is accepted in Muslim countries, the discussions in Nigeria and Pakistan are facing challenges. This paper, therefore, intends to examine the Nigerian and Pakistani perspectives on Muslim-Christian dialogue to analyse its legality or otherwise from the main sources of the two religions. This is qualitative research comprising the historical and contextual approach of the Qur’ān, Hadith, and the Bible as well as views of Islamic scholars and Christian clergies. The findings re

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Kisovskaya, N. "Christian-Islamic Dialogue in Western Europe." World Economy and International Relations, no. 7 (2010): 55–64. http://dx.doi.org/10.20542/0131-2227-2010-7-55-64.

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The meaning of an inter-religious dialogue has increased in the context of globalization, which has put different ethnicities and religions face-to-face within the fledging "planetary community". Furthermore, it encouraged a remarkably emerging role of religion, in particular in politics. The dialogue became of key importance in Western Europe due to the Muslims turning into the largest diaspora of the region, and Islam – into the second religion after Christianity. The author dedicated this work to investigation of this dialogue's aspects, since the unceasing growth of the Muslim migration an

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4

العجمي, نورة محمد. "Christian-Islamic dialogue and Orientalism problem." Journal of Islamic Sciences 6, no. 4 (2023): 25–39. http://dx.doi.org/10.26389/ajsrp.j050623.

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تهدف هذه الدراسة إلى التعرف على التطور التاريخ للحوار المسيحي الإسلامي وإشكالية الاستشراق وعلاقتها بالمسيحية والتبشير وأيضًا التعرف على العلاقة بين الاستشراق والدعوة للحوار المسيحي الإسلامي، واعتمدت الدراسة على المنهج الوصفي، وأيضًا المنهج المقارن؛ لتحديد الأفكار السياسية والدينية والاجتماعية لكلا الطرفين الإسلامي والمسيحي في الحوار. وتتألف الدراسة من أربعة مباحث؛ تناول المبحث الأول "التطور التاريخي لظاهرة الحوار الإسلامي المسيحي" من مطلبين ناقش فيها الباحث القطيعة في الحوار وظهور إرهاصاته، والانطلاقة الفعلية للحوار الإسلامي المسيحي واستمراريته، وفي المبحث الثاني "الاستشراق وتاريخ نشأته" ناقش

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Pusyrev, D. "Islamic Factor in World Politics." World Economy and International Relations, no. 3 (2011): 67–73. http://dx.doi.org/10.20542/0131-2227-2011-3-67-73.

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The article discusses implications of increasing the role of the Islamic factor in world politics. Special attention is paid to the fact that the growth of Islamic radical and extremist organizations, as well as the increased international terrorism update the problem of Islamic-Christian dialogue. The author appeals for starting a constructive interaction between Muslims and Christians.

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6

Platti, O.P., Emilio. "The Dominican Contribution to Christian-Muslim Dialogue." Philippiniana Sacra 51, no. 153 (2016): 463–86. http://dx.doi.org/10.55997/ps2008li153a7.

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The aim of this lecture is threefold. First, to make the link between IDEO and the very first century of the Dominican Order and its involvement in studying Muslim authors for a better understanding of Islamic theology and philosophy. Second, to present the most recent research attesting the Biblical background of the Islamic religion and the Qur'ân, so that we are able to understand what Christians have in common with Muslims, and what the fundamental differences are. And third, the involvement of members of the Dominican Institute in dialogue with Muslims in the twentieth and twenty first ce

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7

Lin, Jen-Chien. "Christian-Muslim Dialogue Perspectives of “The Muslim View of Christology” and “To Be a European Muslim”." International Journal of Management, Entrepreneurship, Social Science and Humanities 2, no. 2 (2019): 63–69. http://dx.doi.org/10.31098/ijmesh.v2i2.14.

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Mahmoud Ayoub and Tariq Ramadan are Islamic scholars working on a Muslim-Christian dialogue study. They proposed the concepts of “ The Muslim View of Christology” and “ To Be a European Muslim”, respectively, and promoted the study of the Muslim-Christian dialogue into a broader field with far-reaching influence. The purpose of this study is to compare the concepts of “ The Muslim View of Christology” and “To Be a European Muslim” , as well as to understand the meaning and contextualization of the dialogue between the Shiʻi and the Sunni within the Muslim-Christian dialogue, in order to seek a

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8

Perry, Glenn E. "Muhammad and the Christian." American Journal of Islam and Society 2, no. 1 (1985): 130–33. http://dx.doi.org/10.35632/ajis.v2i1.2784.

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Muslim-Christian dialogue is an area in which Muslim interest and involvement has increased as greater numbers of Muslims have come to the West and settled and interacted with local populations. From the Muslim point of view the early dialogues with Christian missionaries in the colonial period largely consisted of apologetic reactions and defences against attacks on Islamic beliefs and practices. Today dialogue, at least in some areas, allows a sharing by participants of their respective ideals and world views in search of a common ground for peaceful co-existence and mutual respect. Since Is

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9

Johnston, David. "Christian and Muslim Dialogues." American Journal of Islam and Society 30, no. 1 (2013): 112–14. http://dx.doi.org/10.35632/ajis.v30i1.1162.

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In his first book David Bertaina, assistant professor of religion in the Universityof Illinois’ History Department (Springfield), makes an important contributionto our knowledge of Christian-Muslim relations in the first fivecenturies of the Islamic era. Also a scholar with the Institute of Catholic Culturein McLean, VA, he is critical of many interreligious dialogues today, asthey tend to be straightjacketed by liberal ideals of tolerance and neutrality.The result is that, unlike the robust and dynamic dialogue literature in the earlycenturies of Islamdom that took “seriously the truth claims

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Dean, Jason. "Outbidding Catholicity. Early Islamic Attitudes toward Christians and Christianity." Exchange 38, no. 3 (2009): 201–25. http://dx.doi.org/10.1163/157254309x449700.

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AbstractHow did early Islam gain its understanding of Christians and Christianity? How did it react to Christian claims of universality? To answer these questions, this article first identifies passages pertaining to the Christian religion in representative texts of the three main bodies of literature produced by the first Muslim writers and editors: the Qur'ān, the Hadith and the Sira. This data is then analyzed into five ideal-types of Islamic attitudes toward Christians and Christianity: 1) affirmations of the truth of the Gospel, 2) descriptions of Christians as true believers, 3) descript

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11

Aminrazavai, Mehdi. "Medieval Philosophical Discourse and Muslim-Christian Dialogue." American Journal of Islam and Society 13, no. 3 (1996): 382–88. http://dx.doi.org/10.35632/ajis.v13i3.2299.

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As pluralistic societies in the West become the nonn and the "globalvillage" becomes a reality, ecumenical dialogues gain prominence.Ecumenical dialogues, which, like many other discussions, first beganamong scholars as an exclusively academic activity, now take place inchurches, corrununities, and other sociopolitical organizations. In theUnited States, in particular, attempts are being made to introduce educationalcurricula that are sensitive to the culture and religious orientations ofminorities.The very feasibility of a Christian-Muslim dialogue should be calledinto question. Can the Islam

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12

Pieper, Christopher Nicolas. "Why the Hardship? Islam, Christianity, and Instrumental Affliction." Open Theology 6, no. 1 (2020): 636–45. http://dx.doi.org/10.1515/opth-2020-0137.

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AbstractViewing hardship through the Western tradition of theodicy, Western theologians and philosophers sometimes approach their Muslim neighbors with questions about the Islamic perspective on suffering. But merely by asking about “suffering,” these Western friends already project a theological category foreign to most Muslims, particularly those from a non-Western background. In order for Christian and post-Christian Westerners to understand the Islamic approach to hardship, they must first learn to distinguish between affliction and suffering. This requires a careful look at the creation n

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13

Hermann, Simon. "Major Muslim-Christian Dialogue Initiatives Since 9/11." Journal of KATHA 17, no. 1 (2021): 1–19. http://dx.doi.org/10.22452/katha.vol17no1.1.

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The events of 9/11 deepened tensions between the West and the Islamic world. But there were also Christians and Muslims who used the occasion to intensify dialogue with each other. In the 20 years since then, dialogue has taken place in many forms and settings. This article asks which large-scale dialogue initiatives between Muslims and Christians were started in the time since 9/11 and what their salient characteristics are. Using a historical and qualitative approach, it contributes to establishing a framework for Muslim-Christian dialogue by showing the developments and providing insights i

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14

Bakar, Osman. "The Royal Aal Al-Bayt Institute for Islamic Thought, Islam, Christianity and the Environment." ICR Journal 3, no. 2 (2012): 405–8. http://dx.doi.org/10.52282/icr.v3i2.570.

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The Royal Aal Al-Bayt Institute for Islamic Thought (RABIIT), the publisher of this volume, has become better known throughout the world as an institution dedicated to the pursuit of meaningful interfaith dialogue on a global scale. Perhaps its most well known initiative is A Common Word, the historic global Muslim-Christian interfaith initiative which has brought together leading Muslim and Christian scholars and public figures from all parts of the world and generated a series of dialogues held in major cities of the West and the Islamic world.

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Novotný, Radislav. "Osoba Ježíše jako předmět křesťansko-muslimského dialogu v díle A. K. Cragga." TEOLOGICKÁ REFLEXE 31, no. 1 (2025): 91–102. https://doi.org/10.14712/27880796.2025.6.

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This article explores Albert Kenneth Cragg’s approach to the person of Jesus as a central subject in Christian-Muslim dialogue. Cragg sought to bridge theological gaps by engaging with Islamic Christology using Muslim terminology, emphasizing shared foundations while preserving Christian distinctiveness. He developed the concept of “hospitality”, advocating respectful interfaith engagement. His method – interpreting Christian theology through Islamic categories – was both innovative and controversial. Critics argued that it risked distorting Christian doctrine. The article highlights key theme

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Hermawan, Ahmad. "Islam and Christian Perspective Toward Global Religious Education in Indonesia." Al-Hayat: Journal of Islamic Education 6, no. 2 (2022): 89. http://dx.doi.org/10.35723/ajie.v6i2.203.

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Globalization challenges Muslims and Christians in developing religious education in Indonesia. The problem of globalization has attacked the spiritual values of education. The output of religious teachings has recently shifted from the primary goal, namely the goal of education, because the education system is religiously oriented. Intolerance, corruption, human rights violations and all forms of moral decay that the Indonesian nation faces are manifestations of the minimal results of the cultivation of religious education in Indonesia. To fill this gap, this study tries to analyze and solve

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Frącz, Stanisław. "Die theologischen Prämissen des interreligiösen Dialogs und der gegenseitigen Toleranz zwischen Islam und Christentum." Studia Oecumenica 16 (December 30, 2016): 359–74. http://dx.doi.org/10.25167/so.3280.

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The fundamental condition of the Christian-Islamic dialogue and of mutual tolerance represents the triumph over the exclusive fundamentalism that, in the Christian religion, found expression in an axiom accepted for centuries – that of extra ecclesiam nulla salus (outside the Church there is no salvation). The fundamentalist-exclusive interpretation of the Koran dogma extra islam nulla salus, still compulsory today, precludes any form of dialogue with and tolerance of people of other faiths. This is not because such an interpretation views Islam as the one true religion – every religion is ent

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Silantiev, R. A., and A. R. Krganov. "Russia. Muslim Christian dialogue. Stages of development." Minbar. Islamic Studies 12, no. 1 (2019): 208–14. http://dx.doi.org/10.31162/2618-9569-2019-12-1-208-214.

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Russia has always been a country with large Islamic population. From the Middle Ages the dialogue between Christians and Muslims has always been an integral part of the Russian culture. The article highlights the stages of the Christian-Muslim dialogue in Russia. From the point of view of its authors, this dialogue became fully developed by the middle of 19th century. In its subsequent development it has already passed the three main stages, which are labelled as the “tsarist”, the “Soviet” and the “early post-Soviet”. According to the authors the present situation can be described as the “lat

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19

Haede, Wolfgang. "Christian Missiology as a Field of Christian-Muslim Dialogue." Exchange 42, no. 4 (2013): 392–402. http://dx.doi.org/10.1163/1572543x-12341287.

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Abstract The Muslim theologian Süleyman Turan has written an expressly objective portrayal about Christian missiology as a discipline from an Islamic perspective. He wrote his book in open exchange of ideas with Christian missiologists. That makes the book a successful example of a constructive Christian-Muslim dialogue. As the discussion about Christian mission in Turkey was very biased in the past, Turan’s dissertation could help to introduce perspectives into this discussion that were neglected until now. Turan confirms that mission is one of the natural characteristics of Christianity. He

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Yahya Oglu Aliyev, Rafig. "Some Momentous Issues of the Ongoing Islamic-Christian Dialogue." Iran and the Caucasus 5, no. 1 (2001): 217–22. http://dx.doi.org/10.1163/157338401x00279.

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Watts, Thomas D. "Nigerian leader of Christian–Islamic dialogue: Francis Cardinal Arinze." Journal of Comparative Social Welfare 24, no. 2 (2008): 199–204. http://dx.doi.org/10.1080/17486830802231230.

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Lavajo, Joaquim Chorão. "Sources du dialogue islamo-chrétien hispanique." Arabist: Budapest Studies in Arabic 13-14 (1995): 75–90. http://dx.doi.org/10.58513/arabist.1995.13-14.8.

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The article provides an analysis of the sources of the Muslim-Christian dialogue on the Iberian Peninsula during the period of Islamic conquest. The article identifies different theological, politico-geographic, and social-economic sources, in addition to the influence of external contacts, etc.

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Mohd Kambali @ Hambali, Khadijah, Suraya Sintang, and Azmil Zainal Abidin. "DIALOG ANTARA AGAMA DALAM KONTEKS ILMU PERBANDINGAN AGAMA MENURUT PERSPEKTIF ISLAM." TAFHIM : IKIM Journal of Islam and the Contemporary World 6, no. 1 (2015): 83–120. http://dx.doi.org/10.56389/tafhim.vol6no1.5.

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Undoubtedly, inter-religious dialogues modelled on the West are greatly influenced by the Christian ecumenical concept. This paper intends to present inter-religious dialogues from the comparative religions perspective and within the Islamic framework. Both ḥiwār dīnī and jidāl as mentioned in the Qurʾān are conceptually consistent with the kind of dialogue carried out with tasāmuḥ and maḥabbah which enables every individual to interact in harmony. It is also part of the tawḥīd vocation in ensuring dialogue sustainability while simultaneously strengthening religious beliefs. Also encouraged is

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Abrahams, Jenny. "The Islamic View of Jesus and Its Implication for Muslim-Christian Harmony in Maluku." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 5, no. 2 (2023): 175–90. http://dx.doi.org/10.37429/arumbae.v5i2.1035.

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This article aims to explore the views of several lecturers at the Islamic State Institution of Ambon (IAIN Ambon), Maluku, as representatives of Islamic academics towards Jesus. Interestingly, in the context of Maluku, the encounter between Christians and Muslims appears to be a dynamic relationship, manifested not only in forms of harmony and peace but also in tension, conflict, and even violence. Historically, religious-based conflicts and violence in 1999–2004 are evidence of the dynamic relationship between Muslims and Christians in Maluku. Further, the conflict that lasted for five years

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Pilarska, Dr Justyna. "Bosnian multiconfessionalism as a foundation for intercultural dialogue." European Journal of Social Sciences Education and Research 10, no. 2 (2017): 24. http://dx.doi.org/10.26417/ejser.v10i2.p24-33.

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Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history o

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Pilarska, Justyna. "Bosnian Multiconfessionalism as a Foundation for Intercultural Dialogue." Humanities Today: Proceedings 2, no. 1 (2023): 11–27. http://dx.doi.org/10.2478/htpr-2023-0002.

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Abstract Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The

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Hermawan, Ahmad. "Religious Education in Islamic and Christian Perspectives to Global Demands." EDUKASI : Jurnal Pendidikan Islam (e-Journal) 10, no. 1 (2022): 39–58. http://dx.doi.org/10.54956/edukasi.v10i1.47.

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Globalization challenges Muslims and Christians in developing religious education in Indonesia. The problem of globalization has attacked the teaching of spiritual values. The output of religious education has recently shifted from the primary goal of education because of a disoriented religious education system. Intolerance, corruption, human rights violations, and all forms of moral decay that the Indonesian people are currently facing are manifestations of Indonesia's lack of religious education. This study uses library research with a comparative study design to analyze and solve problems

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Viviano, Rocco. "Benedict XVI, Islam and Christian–Muslim Relations." Downside Review 135, no. 1 (2016): 55–75. http://dx.doi.org/10.1177/0012580616676234.

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In continuity with Vatican II and the development of the modern papacy vis-à-vis the religions, Ratzinger-Benedict-XVI has given a distinctive contribution to the Catholic engagement with Islam. He sees the dialogue between Christians and Muslims as theologically founded in ‘God’s irruptive call … heard in the midst of man’s ordinary daily existence,’ which constitutes the shared source of their respective faiths. This shared religious experience imposes on Christians and Muslims a common vocation, that is, to serve humanity by witnessing to that experience, and so help society open itself to

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Ehinger, Jessica Lee. "Was Anyone Listening? Christian Apologetics Against Islam as a Literary Genre." Studies in Church History 48 (2012): 35–46. http://dx.doi.org/10.1017/s0424208400001224.

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By the middle of the eighth century, a new genre of Christian writing had developed among those Christians living within the Islamic empire, that of apologetics intended to defend Christianity against attacks from Muslims. Although the Islamic empire had come into existence a century earlier, a series of changes took place in the mid eighth century, including the rise of the Abbasid caliphal dynasty and the stabilization of the empires border with Byzantium, which led to more stable internal politics. In this new atmosphere, Christian authors began to consider, for the first time, the theologi

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Wagner, William. "A Comparison of Christian Missions and Islamic Da'wah." Missiology: An International Review 31, no. 3 (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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Nasr, Seyyed Hossein. "Islamic-Christian Dialogue: Problems and obstacles to be pondered and overcome." Islam and Christian–Muslim Relations 11, no. 2 (2000): 213–27. http://dx.doi.org/10.1080/09596410050024177.

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NASR, SEYYED HOSSEIN. "ISLAMIC-CHRISTIAN DIALOGUE -PROBLEMS AND OBSTACLES TO BE PONDERED AND OVERCOME." Muslim World 88, no. 3-4 (1998): 218–37. http://dx.doi.org/10.1111/j.1478-1913.1998.tb03658.x.

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Michel, Tom. "Implications of the Islamic revival for Christian‐Muslim dialogue in Asia." International journal for the Study of the Christian Church 3, no. 2 (2003): 58–76. http://dx.doi.org/10.1080/14742250308574033.

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Michel, Tom. "Implications of the Islamic revival for Christian-Muslim dialogue in Asia." International Journal for the Study of the Christian Church 3, no. 2 (2003): 58–76. http://dx.doi.org/10.1080/14742250312331383756.

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Saragih, Denni Boy. "Engaging Karl Barth's Theology with Nurcholis Madjid and Ibn Taymiyya." Indonesian Journal of Theology 12, no. 1 (2024): 1–22. http://dx.doi.org/10.46567/ijt.v12i1.477.

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This study presents a pioneering dialogue between Karl Barth’s Christian theology and Islamic theological perspectives in the Indonesian context, focusing specifically on the concept of universal salvation. The primary interlocutors are Nurcholish Madjid, interpreting Ibn Taymiyya, and Karl Barth’s theology. Barth’s universalism envisions an inclusive future for humanity, elaborated in Barth’s exposition of the theme “Jesus is Victor,” suggesting a universal reprieve from divine eschatological judgment. Correspondingly, Madjid’s interpretation of Islamic theology proposes a universally hopeful

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Kabha, Mustafa, and Haggai Erlich. "AL-AHBASH AND WAHHABIYYA: INTERPRETATIONS OF ISLAM." International Journal of Middle East Studies 38, no. 4 (2006): 519–38. http://dx.doi.org/10.1017/s0020743806412459.

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Islam is a universal religion and culture. Scholars who tend to focus on Islam in specific societies may overlook connections that, over the centuries, were important in shaping various Islamic intercultural dialogs. One case in point is the role of Ethiopia in the history of Islam. Although situated next door to the cradle of Islam, Ethiopia conveniently has been perceived by many Western historians of the Arab Middle East as an African “Christian island,” and as largely irrelevant. In practice, however, the Christian-dominated empire has remained meaningful to all Muslims from Islam's incept

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Leskova, Irina V. "Social Mechanisms of Harmonization of the Relations between Muslim and Christian Culture." Bogoslovni vestnik 79, no. 4 (2019): 1053–61. http://dx.doi.org/10.34291/bv2019/04/leskova.

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The article is devoted to the theoretical and methodological problems of the study of relations between Muslim and Christian culture. It has been shown that the globalization processes in the world affect all spheres of human life, diversifies it, promotes interpenetration of cultures, increases pluralism, and requires a new vision of the world in all its manifestations. It has been actualized that in today’s world traditions related to religious ones mostly gain the form of religious culture. The new state of secular culture and the emerging socio-cultural environment is accompanied by the ac

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Yuniarto, Petrus, and Dismas Kwirinus. "Jesus as a Historical Man Based on Oddbjørn Leirvik’s Thoughts: Interreligious Dialogue between Islam and Catholicism." Religió Jurnal Studi Agama-agama 13, no. 2 (2023): 230–52. http://dx.doi.org/10.15642/religio.v13i2.2526.

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This article discusses Jesus anthropologically and his implication as well as historicity in the Islamic context. In Islam, Jesus is called ‘Īsā al-Masīḥ. In this article we discuss Jesus in the Quran and the Hadith, the anthropology of Jesus in Islam, the miracle of Jesus in the Islamic context, the Christian polemic against Islam in the Middle Ages and the dialogue and peace between Christians and Muslims. The method employed is content analysis of relevant primary and secondary data. The data collection method uses library research to explore various reference sources. The primary and secon

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Oddbjørn, Leirvik. "ISLAM AND MUSLIM-CHRISTIAN RELATIONS IN NORWAY." Zbornik radova 17, no. 17 (December 15, 2019): 225–40. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.225.

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In this paper the author describes and analyzes central features of Islam and Muslim-Christian relations in Norway. By close observation of the tension between interreligious solidarity and aggressive identity politics, the author highlights some central features of the trust-building Christian-Muslim dialogue in Norway. He also notes how anti-Islamic sentiments in part of the majority population are reflected in radicalization among some Muslim youths. However, the situation in general is described in more optimistic terms. He also identifies two examples showing that the majority of the Musl

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Dodds, Adam. "The Abrahamic faiths? Continuity and discontinuity in Christian and Islamic doctrine." Evangelical Quarterly 81, no. 3 (2009): 230–53. http://dx.doi.org/10.1163/27725472-08103003.

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The term ‘Abrahamic faiths’ and its cognates, prominent in inter-faith and political conversations, has now entered, largely uncritically, into academic discourse. It is not clearly defined and is used by scholars in different and potentially misleading ways. Thus far the term has evaded theological critique; this paper is a contribution to towards just such a critique. The ‘Abrahamic faiths’ are Judaism, Christianity and Islam, but, this paper shall focus on Christianity and Islam. I propose to critique the term ‘Abrahamic faiths’ by evaluating three different ‘levels of usage’ employed by sc

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Juhant, Janez. "Anthropological Foundation of Dialogue." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (2012): 5–16. http://dx.doi.org/10.2478/v10154-012-0001-1.

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Anthropological Foundation of Dialogue The dialogue of the society in the post-communist countries seems to be a problem. Both the post-communist countries and in the countries with a long democratic tradition are developing the postmodern individualistic mentality. On the orther hand, the world is becoming a unity, throug economic and productive processes. A man tries to solve his own problems, yet he is not prepared to share his own life and participate in the community. This is the one of the greatest problems of the so-called postmodern society. Present world is full of conflicts, not only

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Rahman, Abd, Arfian Alinda Herman, Muhammad Arhad, Fakhriyah Nur, Haramain Haramain, and Musmulyadi Musmulyadi. "Local Traditions, Global Lessons: Models of Religious Harmony from Cigugur Indonesia and El-Gamaliya Egypt." Dialog 48, no. 1 (2025): 1–13. https://doi.org/10.47655/dialog.v48i1.995.

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This research examines the dynamics, dogma, and dialogue of religious harmony through a comparative case study between Cigugur Village, Indonesia, as the center of Sunda Wiwitan belief, and El-Gamaliya, Cairo, Egypt, an old city area with Islamic and Christian communities. Using a qualitative approach based on a case study design, data was collected through in-depth interviews and participatory observation of religious leaders and local communities. The results show that in Cigugur, harmony developed from civil society initiatives through informal forums such as Bajigur, interfaith social prac

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Bertaina, David. "Melkites, Mutakallim?n and al-Ma’m?n: Depicting the Religious Other in Medieval Arabic Dialogues." Comparative Islamic Studies 4, no. 1-2 (2010): 17–36. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.17.

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The article describes a literary dialogue said to have occurred in 829/214 between the Arab Melkite Christian bishop Theodore Ab? Qurra, several Muslim scholars, and the caliph al-Ma’m?n. The text contains two types of dialogue: Ab? Qurra versus the Muslim scholars and Ab? Qurra with al-Ma’m?n. The former is distinguished by its antagonism on both sides, while the latter is noted for its polite discourse. The evidence indicates that the Muslim caliph al-Ma’m?n held an admired place in the Melkite Christian community’s memory. The author’s analysis concludes that the dialogue presupposes Christ

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Voges, Katja. "The Search for Justice and Peace - A Christian Perspective on the Theology of Abdullah Saeed." South Asian Journal of Religion and Philosophy 4, no. 1 (2023): 13–24. https://doi.org/10.58932/mulf0010.

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Abdullah Saeed, a Muslim theologian who teaches in Australia, seeks to ground universal human rights in the Islamic tradition. He does this by rethinking the traditional Islamic understanding of revelation and by addressing questions about the nature and interpretation of the Qurʾan. His contextual approach to Qurʾan interpretation can offer resources for peace building because it encourages Muslims to affirm the dignity of every human being without distinction of any kind through a process of inter-religious dialogue. His practical orientation leads to a search that is on-going and encourages

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Lazikani, Ayoush. "Affective Meditation without Borders: Thirteenth-Century Christian and Islamic Texts in Dialogue." Journal of Medieval Monastic Studies 13 (January 2024): 81–103. https://doi.org/10.1484/j.jmms.5.143505.

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Siddiqui, Mona. "Diatribe, Discourse and Dialogue: Reflections on Jesus in the History of Christian-Muslim Encounters." Studies in Church History 51 (2015): 435–54. http://dx.doi.org/10.1017/s0424208400050336.

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The history of Christian-Muslim encounter is a growing field in areas of Christian theology and Islamic Studies. While there is arguably no particular systematic discipline or approach, anyone who enters the history of the theological encounters between these two religions is met with a large body of work which reflects an unusual complexity and degree of nuance. These range from polemical and irenic approaches by those who were writing in response to critiques of their faith without any direct contact with one another, to those Muslim and Christian writers who lived and wrote within the share

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Willoughby, Jay. "Islam and Interfaith Dialogue." American Journal of Islam and Society 31, no. 2 (2014): 160–62. http://dx.doi.org/10.35632/ajis.v31i2.1055.

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On March 21, 2014, Seyed Amir Akrami, a visiting Iranian scholar at the EasternMennonite University in Harrisonburg, VA, visited the headquarters ofthe International Institute of Islamic Thought. He holds a PhD in the philosophyof religion (McGill University), as well as a BA and an MA in Islamictheology and mysticism (University of Tehran).In his opening remarks he stated that with the end of the Cold War, thecloser relations between politics and religion necessitates interfaith relations.Realizing this, the West (especially the United States) has undertaken an unprecedentedstep: establishing

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Alves, César Andrade. "Muhammad Hamidullah on the Islamic theology of revelation: topics for a discussion on comparative theology." Caminhos de Diálogo 9, no. 14 (2021): 84. http://dx.doi.org/10.7213/cd.a9n14p84-98.

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The dialogue of theological exchange, which can be carried out as comparative theology, is one of the four forms of interreligious dialogue encouraged by the magisterium. A subject of great interest to this form of dialogue is divine revelation, within the field of fundamental theology. Regarding this subject, a discussion partner in the dialogue with Islam is Muhammad Hamidullah, one of the most distinguished Muslim scholars of the 20th century, whose work is the object of growing attention. This article has two objectives: (1) to highlight the importance of Hamidullah for a future work withi

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Perkins, Tasi Bradford. "“The Final Word”?: The Qur?an and Karl Rahner in Dialogue." Comparative Islamic Studies 9, no. 2 (2016): 195–234. http://dx.doi.org/10.1558/cis.v9i2.27561.

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Muslim-Christian conversation has historically broken down over three Qur’anic objections to Christian doctrine. The Trinity, the Incarnation, and the Crucifixion all seem to be repudiated in Islamic scripture. Karl Rahner, one of the Catholic scholars who drove Vatican II’s theological agenda, did not comment much on Islam, so putting him in dialogue with a tradition about which he was relatively uniformed might initially seem strange. Nevertheless, and perhaps because of his distance from Islam, his thought might allow fresh angles with which to approach these core difficulties. In particula

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Ro'uf, Abdul Mukti. "Posmodernisme: Dampak dan Penerapannya pada Studi Islam." Analisis: Jurnal Studi Keislaman 19, no. 1 (2019): 155–76. http://dx.doi.org/10.24042/ajsk.v19i1.4161.

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This paper concentrates on dialogue with postmodernism and religion while looking at some of the core ideas of postmodernism and the possibility of making it a reading tool for Islam, precisely for the benefit of Islamic studies, in contemporary society with its various implications. With the descriptive-analysis method this paper proves two things. First, that postmodernism as a movement of thought is not in direct contact with Islam. It is a response to the doctrine of modernism and traditional Christian doctrine. His criticism of religion is addressed to European Christians. However, the im

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