By A. Siddiqui
The publication describes the problem of modernity confronted by means of Muslims and Christians and the problem of non secular pluralism. It describes Muslims' encounters with Christianity within the first 1/2 this century and their participation in organised dialogues initiated by way of the church buildings within the moment part. It highlights their apprehensions and expectancies in discussion and problems with co-existence on the earth at the present time. The booklet specializes in six popular Muslim personalities who symbolize a large spectrum of Muslim opinion and 3 overseas enterprises and their angle in the direction of discussion.
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Extra info for Christian-Muslim Dialogue in the Twentieth Century
Example text
Towards the end of the nineteenth century dissatisfaction with the Egyptians increased. Finally, a Sammaniyyah teacher, Muhammad Ahmad, began a movement to oppose the physical and spiritual exploitation by the ruling elite. tained a Mahdist state until the British and Egyptian armies conquered Sudan in 1899. Despite the suppression of the Mahdist movement, the followers of the Mahdist order did not die. Muslims associated this phase of their tribulation, especially colonial rule, with a/-Dajjal (Anti-Christ) and awaited the second coming of Jesus.
He regarded Islam as a religious and social unit, with legalistic connotations. He saw its social and political dimensions as being very important, particularly for its current development. For him, the Reformation within Islam did not mean a deepening of its spiritual life but 'political and social reform'. 6 26 Christian-Muslim Dialogue Kraemer was critical of the modernist trends in Islam. He built a close relationship with Dhalan and in the development of the Muhammadiyah movement of Indonesia he saw a positive development within Islam.
Education became the cornerstone of the Muhammadiyah Movement. Within a year of its formation, it had branches in a number of places in the country and had established a women's wing. Dahlan adopted and modified several methods of Christian missionary activity and incorporated them in Muhammadiyah. He adopted the Scout Movement programmes and, in 1918, created Hizbul Wathan (Party of the Fatherland). The high profile of the Christian mission was, perhaps, responsible for the success of Dahlan's movement.
