Islam and Christian-Muslim Relations

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

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

  • 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 either 12 months embargo for STM, Behavioural Science and Public Health Journals or 18 months embargo for SSH journals
    • 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
    • STM: Science, Technology and Medicine
    • SSH: Social Science and Humanities
    • Publisher last contacted on 25/03/2014
    • 'Taylor & Francis (Psychology Press)' is an imprint of 'Taylor & Francis'
  • Classification
    ​ green

Publications in this journal

  • Islam and Christian-Muslim Relations 02/2015;
  • Islam and Christian-Muslim Relations 02/2015;
  • [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).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • [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).
  • [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).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • [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).
  • [Show abstract] [Hide abstract]
    ABSTRACT: The phenomenon of Christian–Muslim dialogue has had a very chequered history. At varying times, three broad modes of engagement can be said to have operated: antipathy, affinity and inquiry, and these three modes can be found still in today's world. In some places, hostility and antipathy abound. In others, voices and actions express cordial friendship, détente and affinity. In this latter climate, the prospect of engagement in mutual inquiry and cooperative ventures is not only theoretically possible, but actively pursued, and in the first decade of the twenty-first century, a number of notable initiatives in the arena of mutual inquiry have taken place. This article addresses aspects of the context and development of Christian–Muslim dialogue as a modern phenomenon, and then turns to a review of three twenty-first century developments – the Building Bridges seminar series; the Stuttgart-based Christian–Muslim Theological Forum and the “Common Word” letter. It also reflects on the models and theology of dialogue, including not only theology for dialogue, but also theology in and – importantly – after dialogue.
    Islam and Christian-Muslim Relations 01/2015; 26(1).
  • Islam and Christian-Muslim Relations 01/2015; 26(1).
  • [Show abstract] [Hide abstract]
    ABSTRACT: The article presents a spectrum of views within Muslim discourse on questions such as: “Is non-hetero predilection congenital and as such created by God?,” “Are non-hetero feelings/actions sinful as such?,” “Should the authorities in Muslim states punish homosexual acts?,” “Should lesbian and gay Muslims marry partners of the opposite gender?” The stances presented are based on texts by Yusuf al-Qaradawi, Heba Gamal Kotb, Abdelwahab Bouhdiba, Amreen Jamal and Scott Siraj al-Haqq Kugle. Stances presented by various Muslim internet sites are also considered. The review is grouped into a four-way typology: strongly traditional; moderately traditional; moderately progressive; and strongly progressive. The second part of the article reflects on how non-hetero Muslims cope theoretically and practically with their religious and sexual identity. The various stances and practices are grouped into six types based on the correlation/tension between “right” (divinely revealed) and “good” (in a human sense): (i) rejecting all kinds of non-hetero identities, feelings and practices; (ii) accepting feelings and identity, but rejecting practice; (iii) unsuccessful efforts to reject practice; (iv) accepting one's identity and practice due to interpretations of the Qur'an and theological reflection; (v) accepting non-hetero practices without regard to religious rules pertaining to this issue; (vi) accepting non-hetero identity and practices combined with (secretly) rejecting Islam due to the question of homosexuality.
    Islam and Christian-Muslim Relations 12/2014; 25(2).
  • [Show abstract] [Hide abstract]
    ABSTRACT: The idea of pan-Islamism in Afghanistan emerged after the foundation of the Constitutional Party in the early 1900s. The party was an underground organization which had cells in an educational institution, the royal court and among the foreign group (Indians) employed in government departments. Pan-Islamism served to unite various political forces toward certain political and cultural goals. After the accession of Amanullah to the throne in 1919, pan-Islamism became a state policy. It served as the key to the government's foreign policy, especially towards the two imperial powers in the region, Britain and Russia. Amanullah used it as a means to fulfil his political expansionist ambitions. This article examines what pan-Islamism meant to the Constitutional Party and to King Amanullah, the reasons behind their approaches, and the political context that made pan-Islamism the most appealing ideological and political strategy for them. The article also explores the means the party and Amanullah used to propagate pan-Islamism.
    Islam and Christian-Muslim Relations 12/2014; 25(2).