Islam and Christian-Muslim Relations

Publisher: Centre for the Study of Islam and Christian-Muslim Relations (Birmingham, England), Taylor & Francis (Routledge)

Journal description

Islam and Christian - Muslim Relations (ICMR) was launched in June 1990 and has been hailed by scholars of Islam, Christianity and religion in general, as well as by social scientists, educationists, community and religious leaders. Interest has come from a great variety of Christians and Muslims eager to understand the problems, opportunities and successes experienced in Christian-Muslim coexistence. ICMR provides a forum for all those who wish to enhance their critical appreciation of the two religious traditions on historical, empirical, ideological, and theoretical levels.

Current impact factor: 0.00

Impact Factor Rankings

Additional details

5-year impact 0.00
Cited half-life 0.00
Immediacy index 0.00
Eigenfactor 0.00
Article influence 0.00
Website Islam and Christian-Muslim Relations website
Other titles Islam and Christian Muslim relations (Online), Islam & Christian Muslim relations
ISSN 0959-6410
OCLC 49667635
Material type Document, Periodical, Internet resource
Document type Internet Resource, Computer File, Journal / Magazine / Newspaper

Publisher details

Taylor & Francis (Routledge)

  • Pre-print
    • Author can archive a pre-print version
  • Post-print
    • Author can archive a post-print version
  • Conditions
    • Some individual journals may have policies prohibiting pre-print archiving
    • On author's personal website or departmental website immediately
    • On institutional repository or subject-based repository after a 18 months embargo
    • Publisher's version/PDF cannot be used
    • On a non-profit server
    • Published source must be acknowledged
    • Must link to publisher version
    • Set statements to accompany deposits (see policy)
    • The publisher will deposit in on behalf of authors to a designated institutional repository including PubMed Central, where a deposit agreement exists with the repository
    • SSH: Social Science and Humanities
    • Publisher last contacted on 25/03/2014
    • This policy is an exception to the default policies of 'Taylor & Francis (Routledge)'
  • Classification
    ​ green

Publications in this journal

  • [Show abstract] [Hide abstract]
    ABSTRACT: This article sets out to explore how Muslims in Sweden identify with and create social life in the place where they live, that is, in their neighbourhood, in their town/city and in Swedish society at large. In a paradoxical religious landscape that includes a strong Lutheran state church heritage and a Christian free-church tradition, in what is, nevertheless, a very secular society, Muslims may choose different strategies to express their faith, here roughly described as “retreatist,” “engaged” or “essentialist/antagonistic.” Focusing on a non-antagonistic, engaged stance, and drawing upon a combination of authors' interviews, and materials published in newspapers and on the Internet, we first bring to the fore arguments by Muslim leaders in favour of creating a Muslim identity with a Swedish brand, and second give some examples of local Muslim individuals, acting as everyday makers in their neighbourhood, town or city. Third, we also give attention to an aggressively negative Islamophobic stance expressed both in words and in physical violence in parts of Swedish society. In conclusion, we reflect upon the challenges and potentialities of an emotionally engaged, dialogue-orientated Muslim position facing antagonistic interpretations of Islam, and an ignorant, sometimes Islamophobic, environment.
    Islam and Christian-Muslim Relations 03/2015; DOI:10.1080/09596410.2015.1013324
  • Islam and Christian-Muslim Relations 02/2015; DOI:10.1080/09596410.2015.1008269
  • Islam and Christian-Muslim Relations 02/2015; DOI:10.1080/09596410.2015.1008205
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.964038
  • [Show abstract] [Hide abstract]
    ABSTRACT: Eco-sensitive readings of both the Bible and the Qur'an have become common in recent years as scholars have drawn upon insights and methods from environmental studies to inform their interpretations of biblical and qur'anic passages. This article attempts to put the two texts in conversation with one another on this topic to show how what one of them has to say about the natural world can have an effect on how we understand and interpret the other. Some have argued that the Qur'an's view of nature is that it is “Muslim” because it submits and conforms itself to the divine will. This article applies that idea to selected biblical texts that refer to various elements of the natural world. Rereading these passages from the Bible through the lens of the Qur'an's concept of nature as Muslim can enable us to see important aspects of the biblical view of the environment that we might otherwise miss.
    Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.964523
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.964526
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.955376
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.955378
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.969892
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.966613
  • [Show abstract] [Hide abstract]
    ABSTRACT: Darwin's theory of evolution has been the cause of great distress and the subject of intense and constant debates among Jews, Christians and Muslims. The article analyzes why and how Sunni Muslim-Arab modernist-apologetic scholars, whose approach emphasizes the compatibility of Islam with empirical sciences, shifted from reluctantly reconciling the theory of evolution with the Qur'an in the late nineteenth and early twentieth centuries to rejecting Darwin as a fabricator and describing his theory as a Christian aberration in the late twentieth and early twenty-first centuries. Through a comparative survey that focuses on the works of usayn al-Jisr (d. 1909), Muammad Rashīd Riā (d. 1935), Muammad al-Ghazālī (d. 1996), Yūsuf al-Qaraāwī (b. 1926) and Muammad Imāra (b. 1931), the article suggests that this shift corresponded with changes in the American anti-evolutionist discourse, and that, while contemporary modernist-apologetic literature casts Darwin as illegitimate, it does not close the door to a future acceptance of the theory of evolution.
    Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.950803
  • [Show abstract] [Hide abstract]
    ABSTRACT: This article looks at the development of the Nigerian Islamic militant group Boko Haram from an historical perspective and attempts to locate Boko Haram within an historical pattern of dissent and factionalism in Northern Nigerian Islam. It argues that the nineteenth-century jihadist legacy of Uthman dan Fodio, and its rejection of things non-Islamic, accusations of bida and muwālāt and the invocation of takfīr, continues to appeal to the present-day generation of Muslims. Abubakar Mahmud Gumi, who viewed himself as a reformer in the tradition of dan Fodio, and his Wahhabi-inspired anti-Sufi views, and the activism of the Izala movement, which is an outgrowth of Gumi's religious and ideological views, have perpetuated the separatist tradition. From limited reliable data, the article goes on to construct the rise of Boko Haram (itself an outgrowth of the Izala movement) and its ideology from within the ranks of the Salafi-Wahhabi trends in Northern Nigeria, arguing that Boko Haram, with its militancy against things non-Islamic, is firmly rooted and best explained within the broader Northern Nigerian context of Islamic factionalism and absolutism fostered by a romanticized jihadist legacy and disillusionment arising from failed experiments with Salafi-Wahhabi idealism.
    Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.967930
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.964078
  • [Show abstract] [Hide abstract]
    ABSTRACT: In Albania, a religiously pluralist country with a secular constitution, an atheist past and a Muslim majority, the authorities have since the end of Communism promoted Mother Teresa as the “Mother of Albanians” and an emblem of the state. The name, statues and portraits of this ethnic Albanian Catholic nun have become a prominent feature in the public sphere. Based on fieldwork material, Albanian texts and unique statistical data, this article discusses the “motherteresification” of Albania in the period after her beatification in 2003, particularly during the Democratic government (2005–13). It also explores alternative Christian and Muslim interpretations of the symbol in Albania. Both the top-down construction of “Mother Teresa” as a national symbol and the arguments against it demonstrate that secularism remains a core value. By fronting a Christian Nobel Laureate, this EU-aspiring country signals that it is peaceful and belongs to Europe and the West, a recurrent national concern for over a century and acute after 9/11. Making an ethnic Albanian nun a symbol of a Muslim majority nation thus makes sense.
    Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.961765
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.954788
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.966610
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.969891
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.955377
  • Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.964524
  • [Show abstract] [Hide abstract]
    ABSTRACT: The study of Muslim–Christian relations often focuses on Islamic theology and Muslim behavior while overlooking the role that Christians play in shaping interreligious encounters. This article examines a series of historical examples from various periods of Palestinian history that highlight Arab Christians' insistence that they were Palestinian Arabs first and were fully engaged in the nationalist movement. Palestinian Christians' approach to local politics, even in the face of interreligious conflict, allowed them to maintain far better relations with Muslims than Arab Christians in some neighboring Arab countries. By way of comparison, the article highlights the Druze's acceptance of a unique communal relationship to the Zionist leadership and later, to the state of Israel. The article concludes that, while modern Islamism presents a challenge to minority Christian groups, historical examples suggest that Christians' actions have a profound impact on the nature of Christian–Muslim relations.
    Islam and Christian-Muslim Relations 01/2015; 26(1). DOI:10.1080/09596410.2014.965001