While visiting in a large Central Asian city, my friends and I walked into a small clothing store to browse around. A nineteen-year old young man managed the store and began to answer our questions and ask us questions about our visit to his country. When he found out that we had traveled near his home he perked up! He began to proudly tell us about his Kurdish heritage and his hometown. In the conversation he began to talk about his religion—Islam. He told of being instructed by the local imam who beat him whenever he misbehaved. On one occasion, his beating was so severe that the young man had to be hospitalized. He said that he needed it and did not seem resentful of the teacher. I asked him about his faith. He told me that he had been quite a wild teenager but had decided to follow Allah’s commands. His pride in being a follower of Islam was apparent.
I asked this young man, whose name was Barak, what he did with his sins. He had no means of removing them. Instead, he said that he was trying to do more good works than sins. He then explained that at the Judgment there would be a giant scale in which his sins would be placed on one side and his good deeds on the other. If the good deeds outweighed the sins then Allah would accept him.
I told him that that was dangerous! He looked puzzled. I explained that, being quite a bit older than him, I understood more of my own sinfulness. I realized that I needed a righteousness adequate to stand before a holy God—and I did not have that righteousness on my own. My sins would far outweigh my good deeds leaving me hopeless. But God provided for my need by sending Jesus Christ to fulfill His law and remove my sins through dying a sin-atoning death in my place. Though unconvinced, Barak had nothing to counter what I had told him other than to retreat to more talk of doing good works to compensate for his sins.
That is not an unusual conversation with a Muslim. Though Barak did not show any leaning toward the gospel, my friends and I were thankful to plant a gospel seed that we hope and pray will be watered and nurtured by others so that one day he might believe in Jesus Christ, the only Savior of sinners.
There are a few things that we need to know and possess to witness to Muslims. Though we may have difficulty getting gospel conversations going in North America, it is much easier in the Islamic context. Many Muslims love to talk about religion, so opportunities abound to tell them about the only Savior and Lord.
Most Muslims are not theologians or theologically versed. At least understand the basics (which we will cover in this study) so that you will not be surprised by what they might say and so that you will know how to direct the conversation. One writer pointed out that Islam is not primarily about belief but behavior. That means that most Muslims will have a scant knowledge of their theology, though a strong understanding of the behavior required of them.
Unfortunately, due to the Islamic worldview, Muslims equate Christianity with the West and its decadence. For them, there’s no distinction between one’s religion, nationality, culture, and politics. While we certainly make distinctions in those areas of life, do not expect that the Muslim will. So he is predisposed to condemn the decadence of Christianity due to what he has seen on television and in the movies. So the way that you behave before him is critical in helping him understand that Christianity is about a living relationship with Jesus Christ, and not about living in America.
Hospitality is a major part of Islamic culture. If you have Muslim friends, seek to cultivate warmth and hospitality with them. Some of my friends in Central Asia have pointed out that their primary vehicle of evangelism is through hospitality toward Muslims that opens the door to discussions of faith in Christ.
During a visit in the Islamic world, I was amazed that in many stores that I visited, the shopkeeper invited my friends and me to join them for tea. Over tea, discussions ensued about family, culture, politics, and religion. On one occasion, as my friends and I walked through an old fortress, we passed a family that sat enjoying a picnic in the shadows of the fortress wall. We spoke to them and smiled. They returned the smile and greeting, asking about our visit. We stopped to talk with them for a moment and when they found out that we were from the United States, one of the ladies tore off a piece of the bread that were having and handed it to me and my friends. We thanked her and received it as an act of friendship and hospitality.
There are around 1.3 billion Muslims in the world. For instance, Turkey has a population of 74 million with only a handful that are Christians and the rest Muslim, even though that region was once the center of missionary and evangelistic endeavor (ancient Asia Minor, home of the seven churches of Revelation). Though there are 40 million Kurdish people scattered primarily in Turkey, Iraq, Iran, and Syria, only about 100-200 are believers in Jesus Christ. The rest are Muslims, unreached with the gospel. Many Muslims live in ‘hard places’ that do not allow resident missionaries, nor easy access to gospel preaching. That means that much of our praying and labors must deliberately go toward trying to reach them with the gospel.
By this, I mean that you must understand more than a packaged outline. That’s a starting point and certainly great for initial training but do not think that you have arrived by having memorized an outline! Know the stories of the gospel. Read them over and over so that they are part of your thought and easily accessed in conversations. Be familiar with parables and the many metaphors that our Lord used, especially since many Muslim people are highly oral focused. Keep in mind how Jesus Christ talked with people. Think and live the gospel!
Know that for him to believe the gospel is to not only turn from his religion but also from his family, culture, and people. It can mean that he will be cut off from the world he has known. For some, it will mean that their families will totally reject them and cast them out. Some could face strong persecution, imprisonment, or even death. Yet such suffering is certain to be light when compared with the future glory revealed in Jesus Christ! (See Romans 8:18-39 and 2 Corinthians 4)
A group setting, while perhaps working for someone very experienced in witnessing to Muslims, will likely cause the friend to take a defensive posture. To question his religion in front of his fellow Muslims would bring ridicule and opposition.
Listen to what he says and maybe even repeat his answers. You might use some of the following as examples:
Islam began as a religious movement under the leadership of the Prophet Muhammed in 622 A.D. He was born in 570 around Mecca in the Saudi Arabian Peninsula. He tried to start his religion in Mecca but was forced to flee to Medina. Muhammed had been a caravan manager for a wealthy widow named Khadijah whom he later married. With his marital reversal of fortunes, Muhammed had much time for meditation. He found the polytheism and superstitions around Mecca dissatisfying so he looked for something more. Being in an area frequently traveled by both Jewish and Christian (though likely far from evangelical Christians) merchants, he was familiar with some themes in both religions of “The Book,” as he called it.
In 610, Muhammed had a vision while meditating in a cave. The angel Gabriel commanded him, “Recite!” Thus he began to form the patchwork of visions that turned into Islam. His original vision encompassed two points:
(1) There is only one God to whom all people must submit to his will.
(2) A day of judgment will come for all people to judge whether or not they have obeyed God.
The name Islam came from this first point since the Arabic word means “submit to God.” Muslims are “those who submit to God” [Corduon, pp. 79-80].
During his time in Medina, Muhammed became the key religious and political leader, with the city firmly devoted to his religious principles. While in Medina he made a pact with local Jews that they did not have to become Muslims. But this fell apart when some Jews attempted to assassinate the prophet. Instead, hundreds of Jews were executed.
Developing a strong army, Muhammed returned to capture Mecca and remove the many idols from the city. He also declared the large black stone, the ka’ba (also spelled ka’aba in some writings) in the center of the city to be cleansed and a sacred site. By the time of his death in 632, most of the Arabian Peninsula had become Muslim.
Upon Muhammed’s death, a conflict ensued on who would now lead Islam and become the Caliph (i.e, supreme leader). Two choices vied for the position.
(1) Abu Bakr, Muhammed’s father-in-law was approved by a general consensus or “sunna,” thus establishing the majority sect the Sunnites.
(2) Ali, Muhammed’s son-in-law of his favorite daughter, Fatima, “claimed that Muhammed had endowed him with designation (‘ilm) and spiritual knowledge (nass)…” whereby he could receive direct revelations like Muhammed had received. The Arabic word for a faction was shi’a, thus the minority sect formed known as the Shi’ites.
As a point of distinction, Shi’ites tend to be more authoritarian, “often ascribing divine power to their leaders” such as the Ayatollah in Iran [Steer, p. 11].
The third Caliph (644) Uthman collected Muhammed’s revelations that others had transcribed into the authoritative Qur’an. These were written sayings and utterances of the prophet that were written on whatever could be found at the moment, e.g. paper, palm leaf, wood, rock. Uthman supposedly burned everything he deemed inauthentic. Curiously, as a Sunni, there was conspicuous absence of any reference to the son-in-law Ali as designated heir or of his immediate family. When Uthman died, Ali finally took over the Caliphate only to be killed by his own followers when they thought he showed weakness and compromised with Sunni opponents.
Muslims revere the Qur’an, claiming that it is only rightly understood in the original Arabic. Many Muslims memorize portions or even all of the Qur’an in Arabic even though they do not understand the language. Muslims also keep the Qur’an in a higher position than any other book. It is offensive to put it on the floor or in a low position in a room.
Islam consists of six stated beliefs and five practices.
(1) One God (Allah, which is the Arabic designation for God), thus being monotheists (as opposed to polytheists (believing in many gods). They believe in Allah’s “unity, majesty, transcendence, and sovereignty” [Steer, p. 11].
Muslims reject the Trinity. Two references against the Trinity are found in the Qur’an, considering it a polytheistic teaching (Sura 4:171; 5:73). This presents a major challenge in discussions with Muslims.
(2) Angels are created, being led by Gabriel, and each person has two recording angels: one to record his sins and the other to record his good deeds.
The jinn are spirits created from fire with Satan known as the father of the jinn. This has led to much superstition and the common practice of “the evil eye” to ward off jinn. Many “evil eye” symbols are found on rugs, pillows, plaques, and jewelry, placed in homes and businesses.
(3) Holy Books. Islam recognizes four holy books:
The Qur’an is divided into 114 suras (chapters) not chronologically but according to size. The only authoritative Qur’an is written in Arabic. Muslims also recognize the Hadith which are “records of what Muhammed did, said, or approved of” [Steer, p. 14]. Shari’a are the interpretations of the Qur’an and the Hadith in legal practice.
Muslims state that the first three books, the Pentateuch, the Psalms, and the New Testament have been changed and are accurate only when in agreement with the Qur’an. However, the Qur’an speaks positively of each book and commends them, even instructing readers to follow them (e.g. Suras 5:44; 5:46; 5:68). Christians and Jews are called people of “The Book,” referring to the Bible. This was Muhammed’s attempt to convince Jews and Christians that they were all alike, and worshiped the same God [Sproul & Saleeb, pp. 15-16]. Consequently, Muslims often take comments by liberal theologians and others when they speak against the authority and infallibility of Scripture to prove their point that the Bible is corrupt (e.g. the so-called Jesus Seminar is a clear example).
(4) Prophets. The Qur’an names 28 prophets though the traditions state that there are 124,000 prophets. Six great prophets are named:
Interestingly, the Qur’an refers to Jesus’ virgin birth, miracles, and calls Him the Messiah, the Word of God and the Spirit of God while vehemently denying His deity [Steer, p. 14]. They also deny that He was crucified and resurrected since to be crucified would be considered unfitting for Allah’s prophet. Sura 4:157-158 explains that it only appeared to be Jesus that was crucified but that it was not. Muslims suggest that either Judas Iscariot or Simon of Cyrene or another disciple went to the cross in His place. Sunni Muslims claim, “He will return before the resurrection of humankind to set the world straight” [Sproul & Saleeb, p. 65]. What about the cross? Kenneth Cragg explains that Muslims hold to:
(5) The Day of Judgment. At the Last Day, one’s sins will be weighed in the balance against one’s good deeds, as seen in my story of this belief in the introduction.
(6) Predestination. All things good and evil are determined from eternity. It is actually more fatalism than predestination because there is no intimacy between God and people, thus no confidence that He hears and intervenes.
Islam is more about doing than believing. It is thoroughly a religion of works based upon the Five Pillars of Islam [Steer, pp. 16-17].
(1) Shahada or recitation of the word of witness: “There is no God but Allah and Muhammed is the Messenger of Allah.” Reciting this with sincerity makes one a Muslim.
(2) Salat or Prayer. Calls to prayer take place five times daily at sunrise, noon, mid-afternoon, sunset, and one hour after sunset. The call to prayer is issued by the muezzin and heard from anywhere in the city from loudspeakers on the mosque’s minarets. Prayers are ritualistic and rote preceded by ritual washing at a fountain by the mosque. Men and women are segregated.
(3) Sawm or fasting. Obligatory fasts from sunrise to sunset take place in the month of Ramadan. Muslims follow a lunar calendar rather than a solar calendar (thus 12 days shorter) so that through one’s lifetime, a Muslim will fast in the short days of winter and long days of summer. The fast is broken at sunset when feasting takes place.
(4) Zakat or almsgiving. Two-and-a-half percent of one’s net profits is assessed as legal alms for the poor. This is in addition to the voluntary gifts or alms.
(5) Hajj or pilgrimage. Once in a Muslim’s lifetime, if he is physically and financially able, he must travel to the holy city of Mecca to the Ka’ba in order to follow the proscribed rituals.
Note the following contrasts that will help in thinking through on how to approach Muslims. We must not think that they understand our Christian worldview when we address them.
(1) While we emphasize fellowship with and intimacy with God, Muslims do not think fellowship with Him is possible. He is distant and unapproachable. So when we ask them about fellowship with God or enjoying a personal relationship with Him the whole concept is foreign to their thought (Sufi Islam is an exception to this view).
(2) Fall of man. While we believe that Genesis 3 describes not just Adam’s fall but the fall of the entire human race as well (due to Adam serving as our representative or federal head), Muslims deny this. They are strict Pelagians (like the 4th C. heretic who thought all men were basically good and had no inclination toward sin) saying that man is born sinless, and that he only sins if he chooses to sin. In their view, Adam sinned but God forgave him, and since he was a prophet, he was basically kept from further sin.
(3) Sin. We believe that while men may do good and still have vestiges of the image of God, man is basically sinful with the tendency to sin and rebel against God’s law. Muslims teach that mankind is essentially good with no bent toward sin. “…the problem of sin is basically ignorance of God’s law (shari’a) and the Qur’an” [Oksnevad, 96]. Sin is a human weakness so no need is seen for becoming a new creature through regeneration (cf. John 3, 2 Cor. 5:17).
(4) Atonement. This doctrine refers to the substitutionary death of Christ on our behalf in which He bore the judgment of God against us. It is known as “penal substitution.” Muslims do not think that anyone can die in another’s place, that instead, Allah is merciful and just forgives sin. They therefore give no reference to God’s law or God as just judge (cf. Romans 3 and the explanation Paul gives for the necessity of Christ’s propitiatory death). No atonement is needed if there’s no offense and demand for justice called for.
(5) Changed moral behavior and living for God. We believe that regeneration is necessary for moral change so that one is changed by the Spirit renewing mind, heart, and will, and inclining the new creature toward God’s law. Muslims say the problem is just ignorance of Allah’s law; so instruct them, and if they submit to Allah, they will obey.
(1) Take time to listen, to be a friend, to show hospitality, to build a relationship with Muslims. In Islam, the whole of life—religion, relationships, community, politics, patriotism, family—is tied to one being a Muslim. Confessing Christ changes everything in ways we have difficulty imagining.
(2) Ask thoughtful questions (they like to talk about religion!), repeat the response, get clarifications. Then tailor your gospel comments in answer to what they have stated and what they have failed to understand.
(3) Don’t criticize or attack Muhammed or the Qur’an. They will be offended and immediately turn you off with no further opportunity to talk of Christ and the gospel.
(4) Make it your aim to get an Injil into their hands. Rather than immediately defending the deity of Christ, which they will have great difficulty accepting, let them read it in the New Testament, which the Qur’an tells them to accept. They revere the NT even though they’ve likely never read it. Comment on how the Qur’an commends the reading of the NT.
(5) Zero in on several areas of biblical discussion.
Winfried Corduan, Neighboring Faiths: A Christian Introduction to World Religions (Downers Grove, IL: InterVarsity Press, 1998).
Roy Oksnevad & Dotsey Welliver, editors, The Gospel for Islam: Reaching Muslims in North America (Wheaton, IL: Evangelism and Missions Information Service, 2001).
R.C. Sproul & Abdul Saleeb, The Dark Side of Islam (Wheaton, IL: Crossway Books, 2003).
Malcolm Steer, A Christian’s Evangelistic Pocket Guide to Islam (Ross-shire, UK: Christian Focus Publications, 2003, reprint 2004).
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