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تسعى هذه الدراسة الى دراسة نشاط الإرسالية العربية المسيحية الأمريكية في مسقط أثناء حكم السلطان فيصل لعمان. تبين هذه الدراسة ان نشاط الإرسالية في مسقط شكل تحديا دينيا و سياسيا و اجتماعيا و دبلوماسيا للسلطان فيصل و للأهلي في عمان و خلق ردات فعل نجم عنها تطورا على المستوى التعليمي و الطبي في مسقط. tفي عام 1893 تمكنت الإرسالية العربية من إنشاء مقر لها في مسقط حيث كان هدفها التوسع في أرجاء عمان و الوصول إلى أكبر مساحة ممكنة من الجزيرة العربية. أما هدفها الأساسي فكان تنصير سكان المنطقة. قام نشاط الإرسالية على توزيع الأناجيل والكتب الدينية وإجراء النقاشات مع الأهالي. لكن شاءت الظروف آنذاك أن توكل القنصلية البريطانية مجموعة من العبيد المحررين إلى الإرسالية لتهتم بهم، فأصبحوا نواة العمل التبشيري في مسقط. طورت الإرسالية أساليب عملها فبدأت تقدم خدمات طبية وتعليمية إلى مجتمع كان يفتقر إلى مثل هذا الخدمات وفي أمس الحاجة إليها. وهكذا أنشأت مدرسة للبنين وأخرى للبنات وأحضرت أطباء للعمل في مسقط ومطرح. ولكنها واجهت بعض الصعوبات، ولا سيما قلة المنتسبين إلى مدارسها وبروز مشروع بسيط حاول أن ينافس مشروعها التعليمي: بالتزامن مع نشاطها بدأ السلطان فيصل بمحاولة تحسين الخدمات الطبية في مسقط وتبرع بإنشاء مستشفى فيها. ولكن الإرسالية حاولت منافسة هذا المشروع من خلال إنشاء مستشفى في مطرح، ما أدى إلى خلاف كبير بين السلطان من جهة والإرسالية والقنصلية الأمريكية من. استغل الثوار، وبالأخص أنصار الإمامة، نشاط الإرسالية التبشيري وقاموا بمهاجمتها هي والسلطان. لم يقف المجتمع العماني مكتوف اليدين إزاء نشاط الإرسالية خلال فترة حكم السلطان فيصل، فقد تشكلت مبادرات محلية من الأهالي لمواجهتها بالإمكانيات المتاحة.
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The setting of the Sultanate of Oman combined with the heritage of the Arabian Mission of the Reformed Church in America has created a unique context for the work of the Al Amana Centre. This article will explore the history and modern-day experience of tolerance and pluralism in Oman, the historical, theological movements of the Reformed Church in America missionaries toward a more accepting view of Islam, and how these two combine to create opportunities for participants in Al Amana Centre’s programing to discover and experience reconciliation. This article will draw upon scholars who have a long history with Oman, the stories and history of the Arabian Mission, and accounts of the current work of Al Amana Centre.
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This thesis consists of seven chapters focusing chiefly on the Arabian Mission and its activities in the Arabian Gulf region. It begins with a first chapter briefly describing Arabia and its people; and since the missionaries of the Arabian Mission went to the region with the idea that Arabia was once influenced by Christianity and with the aim of regaining it, this chapter deals also with the influence of Christianity on Arabia from the earliest times. It also discusses the impact of Islam. In addition it discusses modern times and the attempts on their relationship with the growing imperialism of the Western powers, and the way in which this imperial expansion helped the missionaries to reach many remote areas, among which was the Arabian Gulf. Chapter II gives a survey of the Arabian Mission, its birth and plan of work, and the opening of its stations and substations, with some account of the difficulties which faced the Mission in its earlier years. This chapter also deals with the contact of the Moslems of the Gulf with East Africa. In Chapter III there is an attempt to discuss and survey the Mission's medical approach to evangelisation, this being the main way in which it attempted to preach the Gospel. Chapter III begins with some account of the health of the people in the region before the Mission came. Chapter IV discusses another of the Mission's evangelistic methods, education, and it begins with the concept of missionarr education and Islamic education, then gives some idea of educational conditions in the region in the past. Chapter V deals with the centrally important activity of the Mission, its evangelism, in the context of the Bible-shops, hospitals and dispensaries, and the Churches. The tours made by the missionaries are discussed, and the kind of personal contact made with the natives. Chapter VI analyses the political involvement of the Mission, giving some idea of the relationship between the Missionary work and imperialist expansion. There is a discussion of the relationship between the Mission and the political powers in the region : the Ottoman authorities, the British, the American Consulates and the local governments. Finally, in Chapter VII, an attempt is made to consider three important questions: What firstly has the Arabian Mission accomplished? Secondly, what are the prospects for a dialogue between Christians and Moslems - what are the motives for such a dialogue, and what the obstacles facing it? Thirdly what is the future of missionary work in general and particularly in Arabia? This last question is considered from the missionaries' point of view and from the point of view of the Moslem inhabitants of the region, and not least, finally from the author's own point of view.
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The purpose of this study is to explore the relationship between Christians and the IbadT of Oman, as a contribution to Christian-Muslim dialogue. The main focus is an assessment of the contribution offered in the past by the small missionary presence, and of the potential scope and areas of dialogue between the recent guest-worker Christian community, and their hosts - a Muslim country growing in international status. The thesis tells the story of a dynamic engagement in dialogue. The history, customs and beliefs of the country will be outlined, with particular emphasis on meeting points with Christian missionaries. The History of the Imams and Seyyids of Oman by SalTl bin Razlk, translated by CP. Badger and published in 1871, is the source of several more recent works consulted. The Journal of the Arabian Mission of the Reformed Church of America, Neglected Arabia/ Arabia Calling: 1892-1962 and the quarterly The Muslim World (from 1911) have been among other main sources. Some of the many books and articles by Samuel Zwemer have been read; he visited Muscat in Oman on several occasions - his brother Peter contracting a fatal illness while serving there. The IbadT believe their understanding of Islam to be close to that of the Prophet Muhammad; individual in faith, they fiercely claim to be orthodox in their interpretation of the Our'an and they are quick to speak out when they think Its essential tenets are being compromised. They can therefore perhaps afford to be relaxed when it comes to living alongside those who are not themselves Ibadi and are willing to listen to them with an open mind. Their courteous meeting with the Christians they welcome to their country offers clues in the wider field of Christian-Muslim relations.
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