Muslim-Christian Encounters
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Muslim-Christian Encounters

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Description

While the subject of Christian-Muslim or Muslim-Christian interaction is still not a traditional or systematic discipline, interest in the encounter of these two religions has grown considerably over the last decade. Historians, including historians of Islam and Christianity have always been interested in the civilizational meeting of the two religions, in conflict or in times of peace. This includes aspects of post-colonial studies, which incorporate cultural, literary and political writings which consider the intellectual and social ruptures in so much of the Islamic world in the 19th and 20th centuries. Theologians however have only recently begin to appreciate the amount of material which illustrates the extent to which Christians and Muslims wrote about one another's faith and spoke of each other in a variety of contexts in both polemical and eirenic terms. These resources serve to enrich the understanding of one's own faith and the changing historical relationship with the other. Today, Muslim-Christian is often understood as Islam/West where the Christianity and secularism are either conflated or Christianity subsumed within the larger cultural framework of the west. Either way, Islam is a foreign presence and its points of reference not easily assimilated in the narrative of a Judaeo-Christian West. Nevertheless this has created an interesting intellectual and scholarly dynamic in a wide range of disciplines. This includes ethics, politics, gender studies and the emergence of an 'interfaith' literature which is increasingly used in scholarly as well as grass roots settings. The collection will comprise around sixty pre-published journal articles and some book chapters. Each volume will contain around 15 articles/chapters. The articles will be secondary sources analysing the works of individual Christian and Muslim scholars, so will not be extracts of primary material thought it is hoped that the majority will contain some primary material. Volume One will contain an Introduction to the whole collection. The volumes will provide a unique and rich reflection of Muslim-Christian encounter. This work will introduce the scholar and the student to the variety of approaches people of faith/no faith have taken to thinking about the two religions. The volumes will cover doctrine, interfaith practice as theory and lived realities and philosophical and literary themes and approaches.show more

Product details

  • Hardback | 1356 pages
  • 156 x 234 x 107.95mm | 2,680g
  • Taylor & Francis Ltd
  • ROUTLEDGE
  • London, United Kingdom
  • English
  • 8 black & white tables
  • 1138937916
  • 9781138937918

Table of contents

Volume 1 * Adelbert Davids and Pim Valkenberg, 'John of Damascus: The Heresy of the Ishmaelites', in Roggema and Poorthuis, Valkenberg (eds), The Three Rings (Louvain, 2005), pp. 71-90. * Heikki Raisanen, 'The Portrait of Jesus in the Qur'an:Reflections of a Biblical Scholar', The Muslim World, 1980, 70, 2, 122-133. * Sidney H. Griffith, 'When Did the Bible Become an Arabic Scripture?', Intellectual History of the Islamicate World, 2013, 1, 1-2, 7-23. * Cynthia Villagomez, 'Christian Salvation Through Muslim Domination: Divine Punishment and Syriac Apocalyptic Expectation in the Seventh and Eighth Centuries', Medieval Encounters, 1998, 4, 3, 203-218. * Mahmoud Ayoub, 'Toward an Islamic Christology II: The Death of Jesus, Reality or Delusion', The Muslim World, 1980, 70, 2, 91-121. * Mary Thurkill, 'Odors of Sanctity: Distinctions of the Holy in Early Christianity and Islam', Comparative Islamic Studies, 2009, 3, 2,133-144. * David H Vila, 'Arab Christians and Islam: Conflicts and Contributions', Christian Scholar's Review, 2005, 34, 4; Arts & Humanities. 443-461. * David Thomas, 'Christian Borrowings from Islamic Theology in the Classical Period: The Witness of al-Juwayni and Abu l-Qasim al-Ansari', Intellectual History of the Islamicate World, 2014, 2, 1-2, 125-142. * S. M. Ghazanfar, 'The Economic Thought of Abu Hamid al-Ghazali and st. Thomas Aquinas: Some Comparative Parallels and Links', History of Political Economy, 2000, 32, 4, 857-888. * Paul Rout, 'St Francis of Assisi and Islam: A Theological Perspective on a Christian-Muslim Encounter', Al-Masaq, 2011, 23, 3, 205-215. * Sophia Menache, 'When Jesus met Mohammed in the Holy Land: Attitudes toward the "Other" in the Crusader Kingdom', Medieval Encounters, 2009, 15, 66-85. * Scott Aikin and Jason Aleksander, 'Nicholas of Cusa's De pace fidei and the Meta-exclusivism of Religious Pluralism', International Journal for Philosophy of Religion, 2013, 74, 2, 219-235. * Adam Francisco, Martin Luther and Islam, A Study in 16th Century Polemics and Apologetics (Brill, 2007), pp. 97-128. * Axel Takacs, 'Mary and Muhammad: Bearers of the Word - Their Roles in Divine Revelation', Journal of Ecumenical Studies, 2013, 48, 2, 220-243. * F. E. Peters, 'The Quest of the Historical Muhammad', International Journal of Middle-Eastern Studies, 1991, 23, 291-235. Volume 2 * Mary E. Perry, 'Between Muslim and Christian Worlds: Moriscas and Identity in Early Modern Spain', The Muslim World, 2005, 95, 2, 177-198. * Eric R. Dursteler, 'Bad Bread and the "Outrageous Drunkenness of the Turks": Food and Identity in the Accounts of Early Modern European Travelers to the Ottoman Empire', Journal of World History, 2014, 25, 2/3, 203-228. * Bernard Heyberger, 'Polemic Dialogues between Christians and Muslims in the Seventeenth Century', Journal of the Economic and Social History of the Orient, 2012, 55, 495-516. * Tariq Malik Mohammad, 'Jamal Ad-Din Afghani: A Pioneer of Islamic Modernism', Dialogue, 2011, 6, 4, 340-354. * Samuel Zwemer, 'The Allah of Islam and the God of Jesus Christ', Theology Today, 1946, 3, 1, 64-77. * Hendrik Kraemer, extract from The Christian Message in a non-Christian World, (Kregel Publications, 1958), pp. 215 -226, 353-265. * Deanna Ferree Womack, 'The Authenticity and Authority of Islam: Muhammad Rashid Rida's Response to Twentieth-Century Missionary Publications', Social Sciences and Missions, 2015, 28, 1-2, 89-115. * Hans Kung, 'Christianity and World Religions, The Dialogue with Islam as One Model', The Muslim World, 1987, 77, 2, 80-95. * David Zeidan, 'A Comparative Study of Selected Themes in Christian and Islamic Fundamentalist Discourses', British Journal of Middle-Eastern Studies, 2003, 10, 1, 43-80. * Glenn A. Chestnutt, 'Karl Barth and Islam', Modern Theology, 2012, 28, 2, 278-302. * Cheryl Townsend Gilkes, 'With My Face to the Rising Sun: Islam and the Construction of Afro-Christian Tradition in the United States', Souls: A Critical Journal of Black Politics, Culture, and Society, 2014, 16, 1-2, 28-49. * Christian Joppke, 'Double Standards? Veils and Crucifixes in the European Legal Order', Archives Europeennes de Sociologie, 2013, 54, 1, 97-123. * Ahmad Najib Burhani, 'Lakum dinukum wa-liya dini: the Muhammadiyah's Stance towards Interfaith Relations', Islam and Christian-Muslim Relations, 2011, 22, 3, 329-342. * Edith Szanto, 'Inter-religious Dialogue in Syria, Politics, Ethics and Miscommunication', Political Theology, 2008, 9, 1, 93-113. * Grayson R. Robertson, 'Confronting the "Axis of Evil": Christian Dispensationalism, Politics and American Society Post-9/11', Journal of Muslim Minority Affairs, 2014, 34, 2,111-122. * Yvonne Y.Haddad and Jane I. Smith, 'The Quest for "A Common Word": Initial Christian Responses to a Muslim Initiative', Islam and Christian-Muslim Relations, 2009, 20, 4, 369-388. Volume 3 * Olivia Remie Constable, 'Food Meaning: Christian Understandings Of Muslim Food Ways In Spain, 1250-1550', Viator, 2013, 44, 3, 199-235. * Bryan S. Turner, 'Islam, Capitalism and the Weber Theses', The British Journal of Sociology, 2010, 61, 147-160. * Bernadini Paola, 'Religious Liberty: A Common Challenge for Catholic-Muslim Dialogue', Ave Maria Law Review, 2012, 11, 1, 31-49. * Jared Rubin, 'Institutions, 'The Rise of Commerce and the Persistence of Laws: Interest Restrictions in Islam and Christianity', The Economic Journal, 2011, 121, 557, 1310-1339. * Jennifer Connolly, 'Forbidden Intimacies: Christian-Muslim Intermarriage in East Kalimantan, Indonesia', American Ethnologist, 2009, 36, 3, 492-506. * Charmaine Pereira and Jibrin Ibrahim, 'On the Bodies of Women: The Common Ground between Islam and Christianity in Nigeria', Third World Quarterly, 2010, 31, 6, 921-937. * Regine Froese, 'One Family, Two Religions: Child Belief or Child Grief in Christian-Muslim Families?', British Journal of Religious Education, 2008, 30, 1, 37-47. * Daan Beekers, 'Pedagogies of Piety: Comparing Young Observant Muslims and Christians in the Netherlands', Culture and Religion: An Interdisciplinary Journal, 2014, 15, 1, 72-99. * Andreas Bandak, 'Of Refrains and Rhythms in Contemporary Damascus: Urban Space and Christian-Muslim Coexistence', Current Anthropology, 2014, 55, 10. The Anthropology of Christianity: Unity, Diversity, New Directions, 248-261. * Angie Heo, 'The Virgin Between Christianity and Islam: Sainthood, Media, and Modernity in Egypt, Journal of the American Academy of Religion, 2013, 81, 4, 1117-1138. * Stanislaw Grodz, 'Christian Muslim Experiences in Poland', Exchange, 2010, 39, 3, 270- 284. * Hakeem Onapajo and Abubakar A. Usman,'Fuelling the Flames: Boko Haram and Deteriorating Christian-Muslim Relations in Nigeria', Journal of Muslim Minority Affairs, 2015, 35, 1, 106-122. * Leon Moosavi, 'The Racialization of Muslim Converts in Britain and Their Experiences of Islamophobia', Critical Sociology, 2015, .41, 1, 41-56. * Thomas Michel, S.J, 'Where to Now? Ways forward for Interreligious Dialogue: Images of Abraham as Models of Interreligious Encounter', The Muslim World, 2010, 100, 4, 530-538. * Alexandra Cuffel, 'From Practice to Polemic: Shared Saints and Festivals as 'Women's Religion' in the Medieval Mediterranean', Bulletin of the School of Oriental and African Studies, 2005, 68, 3, 401-419 Volume 4 * Jonathan S. Addleton, 'Images of Jesus in the Literature of Pakistan', The Muslim World, 1990, 80, 2, 96-106. * David Pinault, 'Images of Christ in Arabic Literature', Die Welt des Islams, 1987, 27, 1, 103-125. * Susan Sered, 'Rachel, Mary and Fatima', Cultural Anthropology, 1991, 6, 2, 131-146. * Zain Imtiaz,'Al-Ghazali and Schopenhauer on Knowledge and Suffering,' Philosophy East & West, 2007, 57:4, 409-419. * Steven J. McMichael, 'The Night Journey (al-isra') and Ascent (al-mi'raj) of Muhammad in Medieval Muslim and Christian Perspectives', Islam and Christian-Muslim Relations, 2011, 22, 3, 293-309. * Zarrabi-Zadeh Saeed, 'Comparative Mysticism and the Problem of Interpretation: Rumi and Meister Eckhart', Islam and Christian-Muslim Relations, 2015, 26, 3, 287-306. * Maria Rosa Menocal, 'Pride and Prejudice in Medieval Studies: European and Oriental', Hispanic Review, 1985, 53, 1, 61-78. * Brinda Charry, '"[T]he Beauteous Scarf": Shakespeare and the "Veil Question"', Shakespeare, 2008, 4, 2, 112-126. * Massimo Leone, 'The Sacred, (In)Visibility, and Communication: An Interreligious Dialogue between Goethe and Hafez,' Islam and Christian-Muslim Relations, 2010, 21, 4, 373-384. * Brenda Deen Schildgen, 'Philosophers, Theologians, and the Islamic Legacy in Dante: "Inferno" 4 versus "Paradiso" 4', Dante Studies, with the Annual Report of the Dante Society, No. 125, Dante and Islam ( 2007), pp. 113-132. * G. S. Sahota, 'Uncanny Affinities: A Translation of Iqbal's Preface to Payam-e Mashriq', Postcolonial Studies, 2012, 15, 4, 437-452. * Ian Almond, 'Nietzsche's Peace with Islam: My Enemy's Enemy is my Friend', German Life and Letters, 2009, 56, 43-55. * Karen J. Campbell, 'Rilke's Duino Angels and the Angels of Islam (Rainer Maria Rilke, Duino Elegies)', Alif: Journal of Comparative Poetics, 2003, 23, 191-211. * Ferial J. Ghazoul, 'Humanising Islam's Message and Messenger in Postcolonial Literature', Journal of Qur'anic Studies, 2014, 16, 3, 196-215. * Christopher W. Chase, 'Prophetics in the Key of Allah: Towards an Understanding of Islam in Jazz', Jazz Perspectives, 2010, 4, 2, 157-181.show more