BASIC STRATEGIES TOWARDS MUSLIM EVANGELISM

ALLEN T. OLATUNDE

NOVEMBER 2011

INTRODUCTION

One of the greatest missiological challenges of the twenty-first century church is ministering to Islamic adherents. From its inception, Islam has grown from its humble beginning in the Arabian Peninsula into a world religion of over a billion followers from the Atlantic shores of Africa, the South Pacific, and the United States of America all the way to the steppes of Siberia (Lapidus 18). Islam has not only become a religion, but has dominated and integrated itself into the culture of its adherents. Islam according to J. Christy Wilson “is a very tightly–knit system. It determines just how every act of life shall be performed, from morning until evening and during the night, and it exercises control over all of life, from the cradle to the grave” (Wilson  7).

The world of Islam religion is expanding daily with the mean of birth rate and conversion by coercion. The tension moves from one religion to others as the fanatics fight to defend their faith by all means. In the third world, Islam prevails despite the economy collapse. The trend of Muslim population and their strength undoubtedly increases daily and thereby becomes threat to other religion in the world. The only tool to emaciate the effect is evangelism. Douglas in International Journal of Frontier Missions notes that the world of Islam, encompassing more than one billion people, touching every continent, challenging Christianity theologically, socially and materially, is a world undergoing incredible changes. Exploding population, economic upheaval, religious revival, urbanization, modernization and secularization— these are but a few of the currents sweeping through the Muslim domains. This impact among Muslims spills over to the rest of the world. Who would have anticipated it fifty years ago? Who can see clearly where it will lead in another half century? Whatever else may be said, it is an exciting time to be alive and involved in missions to Muslims (1994). As Muslims look at the world, they are convinced that their way of life is better than ours. Furthermore, they believe they know our religion and they want nothing of it (Steinhaus 2000). Due to this struggle of how to connect with Muslims, various suggestions have been advocated including the controversial idea of claiming to be a “Messianic Muslim’ or simply by avoiding debate and relying on our own personal testimonies and experiences with God. Many others have written on how to answer the perplexing Muslim apologetic questions.  Nonetheless, many of us still find ourselves struggling with how to get to ‘first base” with Muslim—that is, how to get their ear (Ali 1983). Evangelism as a strategy for Muslim conversion is done by few individuals. It would obviously be preferable to have the whole Church involved in such a ministry. It is extremely difficult for a handful of missionaries to make a serious impact on Muslim communities numbering hundreds of thousands. After surveying the extent of Christian missions throughout the Muslim world a Christian writer was led to conclude that, “The command of Christ which summons us to be His fellow workers in seeking to win for Him the community of Islam is a call to the whole Church. The task is too arduous and immense to be left to the valiant efforts of little half-neglected groups representing but a fraction of the mighty Christian forces potentially available” (Addison 311).

WHO IS A MUSLIM?

Muslims around the world gather on Fridays in mosques. Mosques are buildings where men (and sometimes women, depending upon the country) pray to God. In a mosque during prayer time, all Muslims face toward Mecca, the birthplace of Islam, where Mohammed had his vision. Where men and women pray together, usually the men are in the front and women in the back. Islam has seven fundamental beliefs that every Muslim must accept as a part of his/her religion. Every Muslim learns this formula as a part of his/her religious training. They have Belief in God” (who, in Arabic, is named “Allah”); Belief in the angels" (both good and bad); Belief in the revealed Books of God; Belief in God's many prophets" (including Adam, Abraham, Moses, David, and other Christians and Jews are familiar with); Accepting that there will be a Last Day; Belief in the divine measurement of human affairs; and Belief in life after death (Emerick 18).

Muslims also believe in Satan and in a Day of Judgment on which God will send people to either heaven or hell. They also believe that Ishmael (the father of the Arab world), not Isaac, received the promise from God through Abraham; this helps to explain why Arab Muslims feel that their claim to the Holy Land is a God-given right. All Muslims believe Jesus was born of a virgin and that he was a great prophet--yet he was only a man. They believe he was sent by God to help people obey God. Islam claims Jesus spoke as a baby, healed the sick, and raised the dead. The Quran refers to Jesus as the breath of God, the spirit of God, the life of God and the word of God. (Roberts www.effectiveevangelism.com). The Muslim feels that Christians have been deceived and that he has an obligation to lead them into the truth of Islam (Irwin 15).

Muslims do not think Jesus died on the cross. They believe that right before he was to be killed, God took him up to heaven and someone else (probably Judas) replaced him on the cross. They trust that Jesus will return to the earth again to usher in the final judgment from God and confirm that Islam is the true and final religion for all mankind. Muslims believe in the second coming of Christ (Roberts www.effectiveevangelism.com).

WHY EVANGELISM TO THE MUSLIM?

Evangelism and missions in the world are peaceful tools to save the world from loss of God’s love. However, Mission is discovering what God is doing in the world and then becoming His partner.” This definition suggests that God is a God who is fully engaged in His work, which means that an awareness of trends in the world equals an awareness of God’s pointers. Clearly God is at work among Muslims. With the increased ferment in Islam there has come a concurrent increased interest on the part of Christians to effectively evangelize long-neglected Muslim peoples (Douglas 1994).

Atterbury and Ellinwoood observe that those who claim Mohammedanism as an assistant in the civilization of Africa, and anticipate an harmonious co-operation between Islam and Christianity in the development of the African races, are living in a land of dreams. The hardest part of the struggle for the full conquest of the African continent by the powers of life and liberty will be found in this need of overthrowing Mohammedanism (193). Yet the Muslim world, touching all continents, impacts all dimensions of political and economic life in far more ways than oil, and is itself subject to ups and downs triggered by forces far afield. Ideology is often brought in by non-ideological dynamics beyond any group’s control. Today a number of areas within the Muslim world suffer from spasms of upheaval in spite of, or because of globalization. The lack of freedom in general, self-determination in particular, and the absence of credibility of many governments spark unrest. In some areas new waves of nationalism are exploding. Conflict, economic underdevelopment and natural disasters have triggered waves of refugees. The specter of terrorism is never far away. Nuclear, biological and chemical capabilities add to uneasiness (Douglas 1994).

Evangelism is important to Muslim if we shall consider this statement that, “Christianity presents a code of morals difficult of attainment, but rendering possible the development of purity in individual and social life; while Islam forces and fastens the shackles of immorality upon its followers” (Atterbury and Ellinwoood 192). Irwin of The Center for Ministry to Muslims encourages Christians to reach out to their Muslim neighbors and acquaintances. Churches are being challenged to become aware of the openness of the Muslim community and to support those who are ministering to Muslims. One out of every five people in the world is a Muslim, yet there are only two North American missionaries to approximately every million Muslims (29).

This situation is dangerous but also is an opportunity for Christian service. God has often worked in the midst of upheaval to bring people to new religious awareness and faith in Him. Vast portions of today’s Muslim world are wracked by economic crises generated by war, ecological irresponsibility, famine, natural disaster and economic mismanagement. In many places people have rising expectations. In some instances frustration due to failed hopes is growing. The gap between rich and poor is widening across the Muslim world as well as within individual nations. Solutions are hard to come by because globalization shifts critical decisions outside of national borders. Donor fatigue is a reality both in the hearts of humanitarians and the halls of government. Disasters, natural and man-made, are not likely to lessen, but only shift from place to place. Economic problems have frequently resulted in a new willingness to question and search (e.g. Central Asia) and a new openness to God’s Gospel (e.g. Mali and Burkina Faso). Jesus confronted human need, manifesting His divine love in reaching out to the suffering. But what are we to do today? (Douglas 1994).

BASIC STRATEGIES TOWARDS MUSLIM EVANGELISM

CONTEXTUALIZATION

The term “contextualization” is in wide usage in mission circles today. Contextualization is this bridging process. The missionary seeks to impart the meaning of the Gospel in a meaningful way to a new audience. He leaves behind his cultural biases and even adapts the form of his message to provide better points of commonality between the Gospel and his target audience. While trying to stress the positives of cultural accommodation, he must avoid the foreignness of a Gospel dressed in foreign clothes; communicate the Gospel in clear and meaningful ways; avoid Western ethnocentrism and mono-culturalism; take cultural differences seriously and affirm the right of every country and society to be free from American and others (Western domination) (http://sovereigngracemissiology.blogspot.com).

Ongoing Strategy Debate in Muslim Missions (depending again on unstated theological assumptions) the nature of efforts to reach Muslims. In its most emphatic expression it asserts, “If it is Islamic, it is demonic.” Clearly this view has implications for contextualization. For how can missionaries, or any Christian, have any association with the works of the devil? One’s world view of theology and one’s sense of culture and view of “religion” are swirled together so easily at this point. What is to be viewed as “Islamic”? In what ways is the Islamic different from the cultural, if at all? (Douglas 1994).

However, while integrationists are concerned about the relevancy of the gospel and the need to see result, there is every need to be cautious about the problem of syncretism. This is true especially in respect to contextualization spectrum C5 and C6. Phil Parshall who has been in forefront of Muslim mission strategy also gave the following guidelines on contextualization. First, the church must be acquainted with the biblical teaching on the subject of syncretism. Second, more studies should be encouraged on Islam both as a religion and as a culture. Third, an attitude of openness and careful experimentation should be encouraged.  Fourth, the process of contextualization needs constant monitoring and analysis. Fifth, cross-cultural communicators must beware so as not to present the gospel as part of Western culture. Granted, integration of new converts should be encouraged, however, it seems too cautious and leans too closely to the Islamic culture that the gospel truth may be compromised. If the goal of discipleship is to create an indigenous church that will be strong, evangelistic, and influential in Islamic societies, a new approach that is more radical needs to be devised both for discipling Muslim converts and reaching out to the greater population with the gospel. However, in order to appreciate the suggested principles, one needs to have a proper perspective of the root problems of Muslim discipleship (410).

Going upstream from the established norm of the Dutch Reformed Church. Sadrach put in place a methodology that, at the time of his death, had resulted in a church of 7.500 MBBs. A few points of his contextual strategy are as follows: First, all of his church leaders were referred to as imams. Second, the churches received Zakat (offerings) from the believers and were completely self-sustaining. Third, family and community life of the church followed Javanese customs. Four, church buildings were made of local material with a design similar to a mosque. They were referred to as mosques. A three-tier roof symbolized the Trinity. No cross was displayed. On top of the roof was placed a disk with several protruding arrows that vas said to represent the unity of the community. Believers did not continue attendance in the mosque. They called themselves “Christians.” A drum was used to call people to worship as was done in the mosque. Scriptures were laid on a table like the Quran was in the mosque. Scriptures were laid out on a table like the Quran was in the mosque. The believers sat on the floor on mats, men separated from women. MBBs wore Javanese dress. Their Scripture translation used Isa and Allah. This creed was recited with a soft voice, gradually getting louder, accompanied by hand clapping and head movements (Roberts 60).

SOCIAL ACTION

Douglas observes social action as tool for Muslim evenagelism. He empahsis on the state of the time that the world is rapidly shrinking due to modern technology. It is more and more difficult for nations to insulate them much debated. In some circles it has all but supplanted the older language of “indigeneity.” It is one of those words that now have the power to evoke intense feelings by its mere mention. To imply that someone is “for” or “against” contextualization is almost instantaneously to pronounce them blessed or cursed, depending on one’s perspective. When the discussion of contextualization is applied to the Muslim world the level of intensity seems to increase. This is linked to assumptions regarding things Islamic. For instance, it is not uncommon for Christians to assume that: “If it is Islamic, we can’t have anything to do with it”, conversations regarding contextualization center on questions of “how much” to contextualize and where to draw the line. All cross-cultural workers are theoretically committed to getting into their target culture, if only by learning the language. Encouraging the translation of Scripture into the host tongue is an act of contextualizing, though it may not be thought of under that term. More profound questions grow out of diverse understandings of the nature of religion and its place in culture (1994).

To dress as Muslims do, or observe their dietary rules, or greet one another in ways common in Afghanistan (for example) are not the crux of the debate. These are seen as cultural. What is disputed is the use of Muslim “religious” forms. For instance, should one keep Ramadan or not? Are Jesus’ mosques (or tariqahs) legitimate? What role, if any, can the Quran have in Christian witness? Should Islamic (religious) terms for God, Jesus, salvation, etc. be used? It is easy to imply that there is one right strategy (“the key” again!), which in turn suggests that there is a great uniformity among Muslims. In fact, the world of Islam is exceedingly diverse, which requires a host of approaches which take context (setting) seriously. Underlying the contextualization debate are different assumptions about the Bible itself (no question of it being God’s Word) and its relation to culture(s), both ancient and modern. Where and how do the divine and the human come together in revelation, inspiration and resulting Scripture? Sorting through this is not easy (Douglas 1994).

The decisions of some churches which seem to have reduced the Bible to just another book add a note of caution to the process. A further fly in the ointment is uneasiness about the influence of the social sciences. All contemporary cross-culture workers are indebted to the insights developed by the social sciences over the last fifty years. As cultural anthropology, sociology, communication theory and linguistics have evolved; missionaries have found ways to make practical applications of these disciplines to their work. Missiology has taken on a life of its own, a delicate wedding of Scripture, theology and the social sciences. At the same time, Evangelicals have become more attuned to the assumptions driving the social sciences and have often judged them lacking in respect for the transcendent (Douglas 1994).

TENTMAKING

Tentmakers are professionals, skilled artisans, perennial students and others who use their professional, vocational or academic skills to support themselves while they share the Gospel of Jesus in various parts of the world otherwise unreachable. The term "tentmakers" is taken from the Apostle Paul, who supported his own mission activity by making tents (http://www.whn.org). Missions-motivated Christians, who support themselves in secular work, yet do full-time, cross-cultural evangelism on the job and elsewhere. Most Christians who go to work in a foreign country are not tentmakers since they do little or nothing to win local people. True tentmakers work steadily to reach the local people. Today, "tentmaking" is a missiological term for Paul's model of missionary finance and strategy. Tentmakers' first concern is personal integrity, quality work and caring relationships. Paul taught converts that we are to serve our employer as the Lord Himself (Eph. 6:5-8, Col. 3:23-25). What pleases God usually pleases the boss. A contract with him is a contract with God. Godly tentmakers work to make the organization and the boss successful. Tentmakers are the kind of employee that employers want more of http://www.globalopps.org).

Tentmakers fish out seekers, by their attractive, wholesome, non-judgmental conduct and casual, fitting comments about the Lord. Seekers' questions are more fully answered in free time with Investigative Bible Studies. To spend daily time with non-believers especially Muslims implies spiritual responsibility. Silence is never an option. Our secular work itself glorifies God, but is no substitute for sharing the Good News. To avoid witness at work (to minimize risk), in order to evangelize elsewhere, will backfire. Lifestyle evangelism cannot be switched on and off. There Tentmakers in the foreign nations using the open opportunity such as Dan who taught in an Arab university and did a Bible translation for five million Muslims! Ruth taught school and started university fellowships in South America. A physicist, an accountant and others helped. Ken taught high school science and preached every third Sunday in Kenya. Tentmakers have started Christian schools, orphanages--even hospitals.  Tenmakers may not have much problem in laguage because many jobs are done in English, however, learning the host country language helps your cultural adjustment, wins the respect of local people and lets you share the Gospel sensitively. Some employers pay for lessons. Learning the language in country is an excellent way to build friendships with nationals (Lausanne http://www.globalopps.org).

A related area that is gaining increased attention is “tentmaking.” A number of terms are in use to identify this strategy. Proponents have their favorite labels and a rationale for those preferences. Within some circles there is a debate as to the validity or invalidity of tentmaking. Christian workers need to remember that “tentmaking” was basic to Christian mission for many centuries. It also was and is basic to Islamic expansion. Beyond labels and broad decision for or against tentmaking are definitions of who is and who is not a legitimate “tentmaker.” Does tentmaking cover full-time employees of major secular multinationals? Many seem to prefer tentmaking in the form of small business creation, or occupations otherwise involving limited time commitments. Often educational and medical service is considered. The variety of global situations will necessitate parallel variety in tentmaking format (Douglas 1994).

A more basic problem facing tentmakers is at an emotive as well as a conceptual level. It is the conflict many tentmakers feel between vocation and ministry. The lack of integration of the two breeds’ frustration, confusion, and for many, burn-out. Many tentmakers see their vocation solely as a basis for presence among their target people. It merely allows them to “be there.” Ministry involves activities and time separate from one’s “job.” For some, ethical issues of honesty and integrity versus deception are intense. Job becomes a “cover” and generates inner conflict, a sense of illegitimacy for the Gospel’s sake. The Lutheran perspective that equates vocation with ministry is much needed. Until serious thought is given to integrating vocation and ministry, along with internalization of the result, tentmaking will hardly realize its full potential.

HUMAN RIGHTS

Douglass in his reserach also observes that another place which remains unsettled in Evangelical thought is the area of human rights. Religious rights is a sub-category in the larger human rights field. There is wide recognition that Islam often discriminates against minorities living within Muslim states. Freedom to worship and minister is a problem. Freedom to change religion is almost nonexistent. Persecution inflicted on converts from Islam can be brutal. Saudi Arabia, Sudan, and Iran’s records of religious intolerance are tragic and fortunately well-publicized. Afghanistan, just emerging from a ten-year struggle, maintains a constitution that is increasingly Islamic. The new government has already added restrictions on secularists, women, and freedoms of the press. Pakistan’s treatments of non-Muslims and Muslim sects like Ahmidiyyahs remain harsh. The small Christian presence is threatened with further isolation by the attempt to install discriminating identity cards. The federal, non-Sharia, court rescinded this law and may provide other judicial routes for Christians to live at peace with their Muslim neighbors and enjoy government securities. But the future remains uncertain. Malaysia’s steady eroding of religious rights for non-Muslims extends to language use (1994).

The Kalatan State is pushing for further legislation to conform society to Islamic law. It would include the death penalty for a Muslim adopting another faith. There is a growing concern on the part of Evangelicals to respond to religious freedom concerns. This has led to a proliferation of new organizations, “desks” monitoring religious rights for older agencies, and networks monitoring and sharing data regarding persecution occurring within Muslim countries and peoples. However, lack of consensus exists in regard to what to do in addressing religious rights problems, timing of action and appropriate channels to be used (Douglass 1994).

PUBLIC RALLIES

Chesworth adds that Christian Evangelism using Public Rallies was a part of the strategy of some of the early missionaries in East Africa. The Church Missionary Society (CMS), which arrived in East Africa in 1844, was the first of the modern missionary societies to work in the area. The missionaries primarily were working amongst the “pagans”, but being based on the coast around Mombasa, they were in close contact with the Muslim community. The Annual Reports of the Society: Proceedings of the Church Missionary Society for Africa and the East give “stirring” examples of the work and the approaches used. In 1894, Rev. W.E. Taylor describes the open-air meetings that were held four times a week in the market-place:

The market-place, the private property of H.E. the Arab Governor, is a piece of land adjoining the bazaars, occupied in almost its whole extent by several large and high palm-leaf roofed sheds, and surrounded by the shady recesses of the “gahawas,” or coffee-shops, where buyers and dealers solace themselves in the intervals of business. Here amongst the fish, flesh, and fowls, and the piles of country produce and cries of Native auctioneers, in a motley crowd of Swahilis and Swahili-speaking people from the up-country tribes, the coast, and shores of Asia, we have found a regular preaching site in a shed devoted to barbers and razor-grinders, and seek to preach by word and song the Gospel, which we know is the power of God unto salvation to every one that believeth, to the Greeks foolishness, to the Jews a stumbling-block, and to the Mohammedans  both these; but to them that are called – Jews, Greeks, and Mohammedans – Christ the power of God and the wisdom of God. … Wherever one goes one hears the words, “Tela sizue!”  (Taylor, don’t make innovations!) being the refrain of one of the most popular songs, a sort of parody of one of our choruses; or else it is  “Stop and tell us something about Isa (Jesus)!” (CMS 1894:38).

VERSE METHOD

According to an anonymous online writer, he says that the Holy Spirit blessed these methods from 1997-1999 among Sunni Muslims in an area in central Asia, Faithful witnesses will have to test and retest each verse to discern which Quran verse (ayet) are more helpful in their local setting. Adjusting evangelism methods to every local setting will require the ability to learn from both negative and positive feedback. The methods that worked in my local area are presented for a resource, but each locale will vary depending upon the sect of Islam that dominates the area and the degree of deviation from the strict adherence to the Quran (http://www.germantownbaptist.org).

FRIENDSHIP EVANGELISM AMONG MUSLIMS

Most converts from Islam to Christianity in South Africa tell of individual Christians who led them to Christ through various forms of love and personal interest in and concern for their welfare. One told me of a Christian woman she had stayed with for some time who looked after her, befriended her, and did everything she could to help her. At the end of her stay the young Muslim woman left the house declaring she hated her and was tired of hearing about Jesus Christ and his love for men and women. "I could not forget her compassion and sincere concern for me", she later testified however, and it was not long before she too became a follower of the Lord Jesus Christ. A Christian she has been for many years now, but she always attributes the chief influence in her conversion experience to the friendship, love and acceptance she enjoyed from that one simple Christian woman.  That woman had never studied at a Bible College and probably had only an elementary knowledge of both Islam and her own Christian faith. Yet she was able to lead a Muslim to Christ through her love, companionship and patience with her. We believe that the door has been flung wide open for thousands of Christians to do likewise (www.answeringislam.com).

Friendship evangelism is an all-embracing form of witness in which Christians are able to express their testimony in a comprehensive way. Not only can they spread the "good news about the kingdom of God and the name of Jesus Christ" (Acts 8.12) over a sustained period of time to Muslims who become their friends but they can also share in their needs, fears, hopes, joys and sorrows and contribute to their welfare. It is our conviction and experience that it is through such caring and compassion that many Muslims are led to become partakers of the same grace they behold in these Christians who are ready to go out of their way to befriend them and meet them in their needs. There are many times when Muslims, as a small minority in a Christian environment, will need the special kind of help that Christians, as members of the dominant society, alone can give. We advocate friendship evangelism as the ideal form of ministry to Muslims in the West. It takes in the whole man, both in his spiritual and in his material needs. It enables Christians not only to proclaim their faith but also to manifest it. It is a ministry in which all Christians can share and we are persuaded that the effective evangelisation of the Muslims in our midst rests in the hands, not of individual missionaries endeavouring to reach thousands of people in a constant battle against seemingly insurmountable odds, but of Christians generally, even though they may only reach one or two Muslims over a long period of time. This in our view is the supreme opportunity that has been laid before the Church at this time (www.answeringislam.com).

Language barriers are breaking down, cultural gaps are being bridged, Muslims are becoming our neighbours, and the doors are being thrust open for us to reach them in a way until recently thought to be most improbable. Large numbers of Christians can now become involved in reaching Muslims for Christ and circumstances have made it possible for a highly comprehensive ministry to be exercised among them. If the' Church is willing to recognise the opportunity God has graciously bestowed on it and if Christians will assume the burden of befriending and evangelising the Muslims they are now beginning to meet in all walks of life in the West, we will perhaps see a work of the Holy Spirit in Muslim hearts and a turning to faith in Jesus Christ such as, till now, was hardly thought possible (www.answeringislam.com).

CONCLUSIONS - TIPS ON WITNESSING TO MUSLIMS

However, there are still some tips that will aid Muslim evangelism in our contemporary world. These are the elementary steps to actualize the interaction and winning of Muslim to Christ. They are listed thus: Be courteous and loving, and reflect interest in their beliefs. Allow them time to articulate their views. Be acquainted with their basic beliefs. Be willing to examine passages of the Qur'an concerning their beliefs. Stick to the cardinal doctrines of the Christian faith but also take time to respond to all sincere questions. Point out the centrality of the person and work of Jesus Christ for salvation. You have to stress these - His cross, and resurrection, also that one may have the full assurance of salvation, both now and for eternity. Share the plan of salvation with the Muslim. Point out that salvation is a gift and not to be earned. Pray for the fullness of the Holy Spirit. Trust Him to provide wisdom and grace. Be willing to become a friend and a personal evangelist to Muslims.

WORKS CITED

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