Muslim-Christian Encounters
-10%
portes grátis
Muslim-Christian Encounters
Siddiqui, Mona
Taylor & Francis Ltd
12/2016
1312
Dura
Inglês
9781138937918
15 a 20 dias
Descrição não disponível.
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.
Este título pertence ao(s) assunto(s) indicados(s). Para ver outros títulos clique no assunto desejado.
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.
Este título pertence ao(s) assunto(s) indicados(s). Para ver outros títulos clique no assunto desejado.
