Islam and the Sermon on the Mount
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 s...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis
[2013]
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| In: |
Islam and Christian-Muslim relations
Year: 2013, Volume: 24, Issue: 1, Pages: 43-56 |
| RelBib Classification: | BJ Islam CC Christianity and Non-Christian religion; Inter-religious relations HC New Testament RJ Mission; missiology |
| Further subjects: | B
Colonialism
B Sermon on the Mount B Mission B Salafiyya B Conversion |
| Online Access: |
Volltext (Verlag) |
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| 520 | |a 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. | ||
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