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Against what is perceived as a tacit agreement between Russia’s ‘traditional’ religions (Russian Orthodoxy, Islam, Judaism and Buddhism) not to engage in missionary work among each other’s faith communities, Priest Daniil Sysoev (1974–2009) conducted assertive evangelism among Muslims. This article analyses Sysoev’s confrontational discourse on Islam, and his strategies for missionary work. The most important of these strategies were his use of Islamic vernaculars for Orthodox Christian preaching among Muslims, and his active engagement of Islamic authorities in public theological debates. The article argues that, in these strategies, he followed the model of the Kazan Theological Seminary in the nineteenth century, which conducted missionary work among Muslim Tatars; and, also like the Kazan missionaries, Sysoev developed a focus on the Kriashens (Christian Tatars), and even played a role in the elaboration of Tatar Christian terminologies. Sysoev’s assassination in 2009 raises many questions, including how far he was aiming at becoming a martyr. While his parish continues to call for Sysoev’s canonization, the official Russian Orthodox Church (ROC) has been ambiguous about his rigorous and confrontational mission, although the sweeping political Orthodox activism of Sysoev’s followers seems to converge with the ROC’s aim to strengthen its position in Russian society. [ABSTRACT FROM PUBLISHER]

The theme of Islam and the Sermon on the Mount belongs to a lively, controversial field of discourse, in which representatives of the major monotheistic religions conflict in their claims to truth, and it has formed a central point in their encounters. For example, representatives of the Salafiyya saw in the Sermon a barrier to the secular order. Through their criticisms, they tended even to appropriate the Sermon for the purposes of Islam. However, the ethical message of the Sermon has usually not been interrogated as such. Form-critical, symbolic, structural and intentional similarities in Muslim remarks point to this appreciation. Nevertheless, Muslims seem much more concerned with the specific contextual meaning of the Sermon and its historicity rather than considering its principle of love for enemies or its legislative nature. Thus, positive receptions of the Sermon, such as al-Ghazzālī's or the recognition discourse of Sayyid Ahmad Khan, if not forgotten, have fallen into the background. In the atmosphere of Christian missionary and colonial experience and the post-colonial aftermath, this reception history and its semantic transformations are certainly understandable. However, they first offer a fertile ground for inter-religious dialogue when the mutual understanding processes are revealed and the discursively produced internal and external allocations, so rich with meaning, are exposed. [ABSTRACT FROM AUTHOR]

We live in a world where religion is not confined to the private sphere and where faith-based acts, from Qur'an burning to terrorist activities, affront not only believers but also non-believers. Indonesia, where moderate Islam has long enjoyed its compatibility with other religions, has recently emerged as a hot spot of Muslim–Christian violence. In order to examine the social face of faith in ‘unfavourable’ circumstances, this article analyses church growth in Muslim Java by addressing the sociological issues related to what makes a church strong. Through an empirical investigation into the Java Christian Church, the article demonstrates that a church manages to establish a firm foothold in a Muslim society by developing the porosity of the religious frontier at the organizational level. [ABSTRACT FROM AUTHOR]

The World Council of Churches (WCC) has been involved in a variety of inter-religious dialogue projects and initiatives over many years. Dialogue with other religions—or with the peoples of those religions—is of significance and import, not least because of the value placed upon peaceful co-existence and harmonious inter-communal relations. However, of all bi-lateral endeavours, it is arguably the arena of Christian-Muslim relations which has been, and remains, the most challenging, problematic, and pressing for the Christian community at large—and, complementarily, for the Muslim umma also. This article attempts an overview of development in Christian-Muslim dialogue undertaken under the auspices of the WCC since around the mid-twentieth century. Early explorations, when the prospect of dialogue with Muslims was being canvassed, will be discussed. A significant 1972 consultation will be noted, followed by a review of salient features pertaining to the extension of the field of engagement in Christian-Muslim dialogue, and a note on some difficulties and challenges encountered. A comment on a sequence of regional events undertaken during the 80s will precede a discussion of developments in the clarification of issues that took place during the 90s. Finally, issues and challenges that are evident in the opening years of the third millennium of the Common Era will be briefly touched on. [ABSTRACT FROM AUTHOR]

Within the last decade, Indonesia has experienced numerous incidents of communal violence between conservative Muslims, who are the religious majority in the country, and the Christian minority. This has been caused by mutual prejudices and suspicions that have gradually developed between the two groups. This article will explain the origins of such sentiments by looking at the history of Muslim-Christian relations in Indonesia. It argues that the origins of tensions between the two religions date from the Dutch colonial period in Indonesia and persisted throughout Indonesia's post-independence history. First, the article will survey the roots of Kristenisasi suspicions among Indonesian Muslims, from the Dutch colonial period until the New Order regime under Suharto. Next, it will examine government policies designed to appease conservative Muslims and restrict the religious freedom of Indonesian Christians. Finally, it will discuss how these policies helped to create the fear of Islamisasi among Indonesian Christians. [ABSTRACT FROM AUTHOR]

Since the beginning of this century, Islam has become the subject of an intensive debate within Europe. Major triggers of this debate were, in the Netherlands, the assassination of the filmmaker Theo van Gogh on 2 November 2004 and, in the UK, the London bombings on 7 July 2005. Both violent actions were committed in the name of Islam. This article examines and analyses the national debate that emerged about Islam in both countries in response to these events. Four differences — with respect to diagnoses, remedies, openness and 'temperature' — are noted between the debates in the two countries. A point of common ground is the weakness of the voice of Muslims and Muslim communities in both the Netherlands and the UK. The differences relate to the balance of power between the pro-assimilation and pro-multiculturalism discourse in the two countries in the period previous to these events and to the attitudes towards Muslims of the Dutch and British people during that period. These attitudes are connected to mechanisms of 'selfing' and 'othering' and are linked to factors of (un)familiarity with and fear of Muslim immigrants and a lack of trust in the national government to overcome the problems associated with these immigrants. [ABSTRACT FROM AUTHOR]

The life of Pere Charles de Foucauld (1858-1916) epitomized many of the motifs and contradictions of French colonialism in North Africa: a cavalry officer turned incognito explorer of Morocco, he eventually renounced his worldly life and became a deeply ascetic Catholic monk, spending the last fifteen years of his life in the Algerian Sahara, primarily among the Muslim Tuareg population of the Ahaggar region. Foucauld remained close to the French military, but his approach to Christian-Muslim relations changed and matured over his time in Algeria. The present study examines Foucauld's complex relationship with colonialism and with the Tuareg during his lifetime, as well as his unexpected legacies in the present. In the Maghreb today, he is remembered for his work as a lexicographer and grammarian of the Tuareg language and its unique tifinagh alphabet - a contribution that was taken up and expanded upon by later Amazigh cultural revivalists. In addition, the Vatican in recent years has held Foucauld up as a model for interreligious dialogue and as a bridge between the Catholic Church and the Muslim world. [ABSTRACT FROM AUTHOR]

This article argues that the tale (#163, Nights 940-46)) from The Arabian Nights, entitled 'cAbdullah of the Sea and cAbdullah of the Land' encapsulates highly spiritual and symbolical meanings that appear different on land and on sea. It is divided in three parts. The first tackles the view of a simple and clear Islam represented by a fisherman named cAbdullah. Part two deals with a more hermetic Islam embodied by a merman who bears the same name. Part three analyses the complex symbols encoded in the three even numbers, namely, two, four, and 40. The tale as a whole illustrates the difference between exoteric Islam (the Land), characterized by simplicity and clarity, and Sufi Islam, distinctive for its depth and its mystery (the Sea). [ABSTRACT FROM AUTHOR]

This article presents a discussion on the interpretational implications of the delineating features of the Qur'an-Sunna hermeneutic of what we here term 'progressive Muslims' on the construction of a 'normative Muslima'. In the first section, the article broadly defines progressive Muslims and their approach to conceptualizing, engaging and interpreting the Islamic tradition (turath). In the second part, the criteria developed by classical scholarship for constructing the distinct religious identity of a Muslima are outlined. In the third section, the delineating features of progressive Muslims' Qur'an-Sunna model of interpretation (manhaj) are sketched out. In the fourth and final part, the interpretational implications of this manhaj are analysed on the basis of relevant Qur'an and Hadith textual evidence in relation to the construction of a normative Muslima image according to the progressive Muslim manhaj. It will be argued that the classical construct of a normative Muslima image is entirely rejected by the progressive Muslim approach. Instead, it will be contended that, on the basis of their contextualist, thematico-holistic and ethico-values- or objectives-based approach to interpretation of Qur'an and Sunna, progressive Muslims subscribe to the concept of a 'normative' Muslima representation which does not impose any social or spatial regulatory mechanisms. Furthermore, it will be proposed that progressive Muslims consider women as fully autonomous human beings, inherently equal to men, whose humanity is judged by their level of taqwa (God consciousness and righteous conduct). [ABSTRACT FROM AUTHOR]

This article assesses the relevance of the rational-choice approach for understanding female conversion to Islam in the Netherlands. Rational-choice theories are important for focusing on the increasingly pluralistic character of the religious market and the active nature of religious actors. It is argued that women are active actors who make sensible choices. Yet the rational choice conception of rationality is rather limited and the specific characteristics of the commodity 'Islam' are not accounted for in this approach. In addition, the actors are presented as agents without identity and history. By analysing the life stories of three Dutch converts, it is shown how certain Islamic narratives become meaningful in their lives. By using a biographical approach, an attempt is made to bring the history and identity of the actors and the content of their faith into focus without denying the 'rationality' of their choice. [ABSTRACT FROM AUTHOR]

The article evaluates religious education strategies in view of the need to cope adequately with prejudices between Muslims and Christians in Tanzania against the historical background of the two traditions and contemporary events. It shows that religious prejudice is the result of religious instruction provided within both communities, and is due either to negative stereotypes or ignorance of the tradition of the other. The challenge is to critically analyse the teaching contents, aims and methods of religious instruction of each tradition in order to unearth prejudicial elements, and to recommend ways and means of coping with them. [ABSTRACT FROM AUTHOR]

Socio-economic developments in Africa in an era of globalization, the rise of charismatic and evangelical Christianity, and the call for Islamization and application of the Sharica in parts of Africa are in danger of creating tension and destroying the apparently peaceful co-existence between the two faith communities. The article offers a conceptual basis for the relationship between Christians and Muslims from the Islamic perspective, addressing the need for Christians and Muslims to work in concert and the inherent problems that must be faced, and makes recommendations to foster a better relationship. Since any discussion of the contemporary is rooted in the past, reference is made to historical situations in order that Muslims and Christians may learn from history. Examples from Nigeria and the Sudan, where there has been polarization of Muslims and Christians, and where the problem is endemic, seek to illustrate the point, together with personal experiences and observations from Ghana. [ABSTRACT FROM AUTHOR]

Historically Islam has been recognized as a religion that is logical. Christianity has long been recognized as having a number of beliefs or doctrines that could be described as paradoxical. Sixty-nine religious doctrines or beliefs were evaluated for paradoxical content and in terms of whether Islam and Christianity agreed or disagreed with respect to each doctrine or belief. It was hypothesized that disagreement between the two religions would be much more common with respect to paradoxical doctrines or beliefs. Nearly 90% of doctrinal agreement or disagreement could be traced to the paradoxical or non-paradoxical content of the beliefs evaluated. The relationship between agreement and paradox was very significant statistically. Implications for future Christian–Muslim dialogue are discussed. [ABSTRACT FROM AUTHOR]

This article presents the author's views on Christianity and Islam. The author says that the belief that God could have a son is, for the faithful Muslim, a belief suggesting that God needs something other than himself and is subject to the processes of limited bodies by begetting a child. Yet these anxieties do not belong only to Muslims. Egypt was, in the first centuries of the Christian era, the location of great debates on just such matters. Indeed, without the contribution of Egypt, Christian theology would have been infinitely poorer, for many of the greatest minds of that period were natives of Alexandria.

The Syrian Muhunder ammad al-&caphunder;abash, member of the religious establishment and recently elected to parliament, is the leading figure in a movement of religious renewal in Syria. The Islamic vision he has articulated sheds light not only on the existence of a dynamic religious and inter-religious debate currently taking place in Syria but also on the potential role of Islam in the development of a civil society in Syria that brooks room in the public arena for both the religious and the secular. [ABSTRACT FROM AUTHOR]

Islam and Christianity have had a mixed relationship over the centuries. Often these two traditions have taken an exclusivist position portraying the other in negative terms. Muslims and Christians have often lived in tension with each other over many issues such as mission and da...wā, political and religious oppression as well as mutual vilification. Increasingly in the last few decades, there have been calls for dialogue from both traditions to be undertaken at the level of scripture, religious leadership and socio-cultural traditions. Christian and Muslim communities have begun to come together in the spirit of pluralism and mutual recognition. It is this spirit that must guide each of us to understand the importance of a new way of reading the sacred texts, one which is cognizant of and responsive to the pluralistic realities of the twenty-first century. [ABSTRACT FROM AUTHOR]

The introduction discusses briefly the usage and the meaning(s) of the term 'eschatology', the affirmation of the finality of the revelation granted and the reality of the 'not yet', and the recognition of the interrelatedness of eschatology and ethics. A short survey follows of some regularly recurring topics in Islamic eschatological literature, with a few cross-references to Christian data: barzakh, the coming reign of justice and peace, and the bliss of the Garden. More substantial cross-references are found in the discussion of the relation between individual and collective eschatology, of the anticipation of the ultimate realization of God's intentions for the whole universe, and of the question of how far both traditions postulate a 'final exclusivism'. The essay ends with some remarks on God's justice and mercy, with brief comments on the notion of theodicy and the testimony that 'mercy prevails over wrath'. [ABSTRACT FROM AUTHOR]

The article presents a list of books received by the journal. Included are "A Muslim in Victorian America: The Life of Alexander Russell Webb," by Umar F. Abd-Allah, "Contesting the Saudi State: Islamic Voices from a New Generation," by Madawi Al-Rasheed, and "Muslims in the United States," by Kassim Kone and Ilyas Ba-Yunus.

This article explores possible areas for Muslim-Christian cooperation in response to threats and challenges posed by the changing global context in the light of recent calls for the creation of a new world ethic, and the recognition of an ongoing and multi-layered global crisis. A discussion of the prerequisites and nature of a strategic Muslim-Christian partnership for the current century prefaces a suggestion of concrete areas for solidarity and joint action. 'From Egypt to Indonesia, Nigeria to Lebanon, an upsurge in intercommunal violence has already marked the new millennium as one of the worst periods of global conflict between Christianity and Islam for generations' (The Times 4/1/2000). 'It is true that the changing global context poses serious threats which make co-operation imperative, but the same context offers opportunities to help co-operation flourish as never before' (Michael Edwards. Future Positive: international cooperation in the 21st century, Earthscan Publications, London, 1999, 5). [ABSTRACT FROM AUTHOR]