Charles D. Egal
Ministering
to Muslims
I. INTRODUCTION
Evangelizing the Muslim peoples of the world has presented a formidable task for
missionaries throughout the centuries. Often the reaction was simply to move on to work
with other non-Muslim groups who demonstrated greater receptivity to the message of
Christ. However, Jesus died for Muslims too and He desires that they are given a chance to
know Him (Matt. 24:14). Thankfully, a renewed interest in ministering to Muslims is
influencing many believers in these last days.
In order to best reach the Muslims of our world, a thorough understanding of their Holy
Book is imperative. In addition, an understanding of the best ministry approach to use
with Muslims is also important. Thus, a survey of the Koran's teaching and its
relationship to Muslim ministry will be followed by the discussion of a proposed ministry
approach for working with Muslims.
II. THE KORAN AND MINISTERING TO MUSLIMS
The Koran is equivalent to the Bible for Christians and Jews. A presentation of its
teaching about its own authority, the Bible, Jesus, theology, Jews and Christians and
women is required in order to understand Muslims and how to best communicate Christianity.
This overview presentation is followed by a discussion on using the Koran in ministering
to Muslims.
The Teaching of the Koran
Koran's View of Itself
The Koran presents itself as being the inspired, infallible word of Allah (36:5). It
claims to be without error (39:28) and claims to confirm the Scriptures given before to
the People of the Book (2:101). It is seen as being the full revelation of God as it fully
explains the Law and Gospel (10:37-38). The goal of the Koran is to bring a unity of
belief to all peoples (42:15).
The Koran defends its inspiration by appealing to the beauty of its poetry (10:37-38;
11:13-14). Numerous times, the emotional reaction created in the heart of the listener as
the Koran is being recited, is given as proof of inspiration (5:83; 19:58ff.; 39:23). The
Koran declares that it was given in Arabic so that it might be understood by its initial
audience (12:1). Numerous times the Koran defends itself of the charge that Mohammed was a
possessed poet (21:5; 37:36).
Relation of the Koran to the Old and New Testament
The Koran declares that both Moses and Jesus predicted the coming of Mohammed. In the
case of Moses, the prophecy in Deuteronomy 18 concerning the great Prophet is presented in
the New Testament as being fulfilled in Jesus (3:81; 7:157; also Isa. 42:11 is thought to
predict Mohammed; Ali 1989, n. 416). The alleged prophecy of Jesus about Mohammed involves
the identification of the promised "comforter" as Mohammed instead of the Spirit
of God which came to indwell permanently in believers on Pentecost (61:6; Ali n 5438; cf.
Jn. 14:16; 15:26; 16:7).
The Koran generally presents a positive view towards the Law and the gospel. The
revelations received by the "People of the Book" (i.e. Jews and Christians) are
considered the Book of Allah (2:101; cf. Ali n 102). However, there is some question in
the Koran as to the reliability of the Law as available at the time of Mohammed (41:45).
In addition, the "gospel" is considered that which was revealed by God to Jesus
only (57:27ff.). Thus only the portions of the New Testament which contain the words of
Christ would be considered inspired provided that they were truly the words of Christ and
not later insertions by his followers.
There are also numerous contradictions and additions to the Old Testament which do not
directly deal with Christ. Examples include Noah's sons drowning (11:43ff.) Haman being
mixed up with Pharoah (28:6ff.; 40:37ff.), Pharaoh's magicians repenting (20:70ff.),
Abraham's denouncing of his pagan father (19:46ff.), Saul being confused with Gideon
(2:249), and Aaron being considered innocent of the Golden calf event (20:89ff.). Other
fantastic ideas presented in the Koran are the tenet that Alexander the Great was a great
man of God (18) and that a group of Jews was turned into Monkeys (2:65; a Jewish
tradition; cf. Ali, n. 34).
The Koran and Jesus
The Koran mentions Jesus 93 times. Although it generally has a positive attitude toward
Jesus, it forcefully denies his deity, his crucifixion and his resurrection. The passages
espousing the positive view of Jesus may be used to create interest in a Muslim to know
more about Christ. The following will survey the passages which are favorable towards
Jesus and also delineate the false views which the Koran holds about Jesus.
Favorable View of Jesus of the New Testament: The Koran presents Jesus as a prophet in
the line of the other prophets such as Abraham, Moses, etc. (2:137). Unlike some of the
prophets, Jesus' ministry was validated by signs (i.e. miracles; 2:253ff.).
The third surah (i.e. chapter) of the Koran spends an extended time reviewing the life
of Christ. In this surah, Mohammed affirms the virgin birth (3:47; cf. 66:12, etc.). There
is also a debatable passage which apparently identifies Jesus as the Word of God. The
passage reads, "O Mary! Allah giveth thee glad tidings of a Word from Him:
his name will be Christ Jesus." (3:45). Perhaps of more significance is the
fact that here Allah announces Jesus' name which indicates his task (i.e. Jesus=Jehovah's
savior and Christ= Greek term for the "Messiah"). Jesus is also designated in
the third surah as being "one nearest to Allah"(3:45) and
"a righteous one" (3:46). In addition, the translation of Jesus
to heaven and his place in heaven near Allah is noted (3:55). Jesus is also described as
one who turned "enemies to friends" (3:103).
The nineteenth surah of the Koran presents another extended commentary on Jesus. The
miraculous event of the birth of John the Baptist is affirmed (19:1-14). The virgin birth
of Jesus is clearly recounted however the deity of Christ is denied (19:15ff.). There is
also a reference which seems to indicate Christ's death and resurrection (19:29ff.). This
is doubtful however as the resurrection of Christ is elsewhere denied (4:157) and a
parallel passage in the immediate context uses the same "death and resurrection"
terminology in reference to John the Baptist (19:75).
Throughout the rest of the Koran, Jesus is described as being a "messenger"
and "Spirit" from God although this same context denies the idea of the trinity
(4:171). Jesus is identified as being the Christ or the Messiah in Surah 5:72 although His
deity is rejected in the same context. Jesus is noted as confirming the Torah (5:46),
receiving the Gospel from Allah (57:27ff.) and his disciples as being "helpers
of Allah" (61:14). The signs (i.e. miracles) which validated Jesus' ministry
are also affirmed (43:63ff.). The second coming of Christ is thought by most Muslims to be
predicted in Surah 43:61.
Unfavorable View of Jesus of the New Testament: Throughout the Koran, Mohammed takes a
strong stand against numerous issues relating to the New Testament's view of Christ.
Firstly, the Koran repeatedly condemns the deity of Christ as blasphemy and idolatry
(2:116; 3:58; 4:171ff.; 5:17,73,116; 9:30-31; 10:68; 18:3ff.; 19:26ff.; 21:26; 23:90;
25:2; 39:4; 72:3ff.; 112:1-4). Jesus is presented as being a mere man (3:59; 4:171ff.;
5:75). In addition, Jesus is continuously described as "the son of Mary," a
designation carefully chosen to deny that Jesus was the "son of God" as the
"misled" Christians claimed (4:171ff.).
Secondly, the Koran denies the crucifixion and resurrection of Jesus (4:157ff.). Most
Muslim's hold that Jesus did not die citing this passage. However, there is another
passage where Allah speaks to Jesus saying, "Jesus, I am about to cause you
to die and lift you up to Me." (3:55). Thus another view held by some in
Islam is that Christ did die but not by crucifixion (Ali n. #664). This view also denies
Christ resurrection but instead interprets this verse as referring to Jesus being honored
by Allah as one of his messengers as opposed to the dishonor of being crucified.
Thirdly, the Koran denies the possibility of the atonement or vicarious sacrifice of
Christ (6:164; 35:18; 53:41; 22:37; 39:7). Numerous times the Koran states, "No
soul shall bear another's burden. To God you shall all return and He will declare to you
what you have done." (39:7).
Fourthly, the Koran rejects the doctrine of the Trinity. In Surah 5:73, orthodox
Christians are termed unbelievers!
Lastly, the Koran accepts various spectacular stories concerning the early years of
Jesus such as Jesus preaching from the cradle and breathing life into a clay bird
(5:111ff.). There are also additions and contradictions to the gospel record concerning
the early years of Jesus such as Allah sheltering Mary and Jesus and Zachariah loosing
speech for only 3 days (19:22ff.; 23:50; 19:10).
Theological Teaching of the Koran:
Areas of Theological Agreement between the Bible and Koran: The affirmation of
monotheism and the condemnation of polytheism provides the source of greatest similarity
between the teaching of the Koran and the Bible. Throughout the Koran, God is affirmed as
being the one and only God, the creator and sustainer of the universe (1:1ff.; 2:163;
etc.). God is seen as being sovereign over all, although this emphasis tends towards
fatalism (6:137; Parshall 1989, 98). In addition, God has chosen to reveal his will to man
through the prophets (2:137ff.).
Similarly, the stress on a universal resurrection and judgment (22:5ff.) is common
between Christianity and Islam. The Koran describes the resurrection with the familiar
terms like "The trumpet shall be sounded, and from the graves, men will rush
forth to their Lord." The holiness and justice of God are also revered with
God holding all men accountable for their deeds on the day of judgment (2:202, 281).
As in Christianity, the mercy and forgiveness of God is emphasized. The holy men of God
confess their sins (3:147) and God forgives sins, blotting them out (3:193ff.). The Koran
affirms that all men sin although it affirms a more optimistic view of human nature.
(16:61-63; Woodberry "Different Diagnosis" in Muslims and Christians, p. 156).
The Koran's view of religion as involving worship, prayer and helping the needy finds
numerous parallels in the Old and New Testament (98:4ff.). The prophets of the Old
Testament often declared that true religion is that which takes care of the widows and
orphans (cf. Ezek. 18; etc.). Worship and prayer also played important parts in the life
of Israel and the church although they were not considered as being efficacious for
salvation as they are in Islam.
Areas of Theological Disagreement between the Bible and the Koran: The major area of
theological disagreement between the Bible and the Koran in addition to issues relating to
Jesus Christ and the Bible (see above) are significant. Firstly, there are numerous
differences concerning salvation. The Koran's view of salvation is one of salvation by
good works. The judgment of God is compared to a set of scales where good deeds must
outweigh bad deeds in order for an individual to enter heaven (7:9; 21:47; 23:100ff.).
Surah 49:14 states, "If you obey Allah and His apostle, He will not deny you
the reward of your labors. God is merciful and forgiving." Elsewhere, the
Koran describes true Muslims as those who say "God, we have believed. Forgive
us then our sins and save us from the agony of the fire." (3:16).
A concept similar to purgatory is also espoused in Islam as some sinful Muslims will go
to hell for a limited time in order to pay for their sins before going to heaven (Parshall
1989, 190). The unbeliever or idolater, on the other hand, remains in hell forever.
The Muslim cannot have assurance of salvation because it is strictly up to God whether
he wills to forgive or not (2:28). Mohammed has declared, "We ardently hope
that our Lord will forgive us our sins because we are the first of the believers . . . and
who, I ardently hope, will forgive me my sins on the Day of Judgment."
(26:51- 81; cf. Parshall 1989, 139).
Secondly, the Koran presents an optimistic view of human nature. The Koran and Islam
deny the teaching of original sin but instead affirm that all men are born sinless (30:30;
Parshall 1989, 120). Due to an idealistic view of the prophets, Adam as the first prophet
is considered to have forgotten God's command as opposed to actively disobeying God
(20:114-115; Woodberry, 150). However, the Koran does affirm that all men were cast out of
paradise because of Adam's sin (2:38) and that man is corrupt and subject to Satan's
control (2:28-30; 17:16-17; 62-64; etc.). As a result, modern Islamic theologians often
admit the fallen condition of man (Woodberry, 158).
Thirdly, the solution to man's problem of sin is likewise in conflict with that of
Christianity. The Muslim solution to sin is the guidance of God. Now that man has the law
of God given in its final form in the Koran, man has only to obey this law. In
Christianity, the recreation of the human heart through the indwelling presence of the
Holy Spirit is required for man to overcome sin.
Fourthly, the Koran's view of heaven also differs from that of Christianity. Heaven is
described as a place of wine and beautiful women (44:50ff.; 78:33; Parshall 1989, 199).
One Muslim author writes, "If I get there (i.e. heaven) and find no cool rivers, no
date trees and no beautiful girls . . . to keep me company, I shall feel badly
defrauded." (Ibid., 199).
Koran's View of Christians and Jews
Generally the Jews and Christians are considered as being unfaithful to God and enemies
of Islam. However, some of the People of the Book are considered as believers if they live
a good life obeying the Word of God (3:76,110). In some cases, Muslims are called to
respect the piety and humility of Christians (5:46-48). Jews are generally criticized for
rejecting Jesus and Mohammed while the Christians are generally criticized for idolatry
(i.e. the Trinity), monasticism and praying to saints (39:4; 57:27ff.; 45:19).
The Koran's instruction regarding relationships with the People of the Book is varied.
In one place the Koran will declare that Muslims should live peacefully with the People of
the Book, with the hope that they will see the error of their rejection of Mohammed
(43:89). However, in other places the Koran clearly states that anyone who rejects
Mohammed and the Koran are unbelievers and that unbelievers are enemies to be conquered
(66:9; 48:16,29; 9:29,123). In one place the Koran states that it is okay to marry a wife
who is a Christian (5:5) or be friends with an unbeliever provided they do not make war on
your religion or take your home (60:8ff.), but in another place it declares that a Muslim
should never befriend a non-Muslim (3:118; 5:51). This latter instruction presents a
formidable barrier to evangelism if most Muslims followed this guideline to never befriend
or believe anyone unless they follow Islam (3:73; 3:118; 5:51).
Koran's View of Women
The Koran declares that women are given rights similar to men with respect to divorce
except for the qualification that "men have a status above women"
(2:228). Polygamy is permitted in Islam (4:3) and wife beating is permitted as a form of
discipline (4:35). However, the real discrepancy between men and women occurs whenever
details are given concerning heaven. Heaven is repeatedly described from a male
perspective where the reward of heaven includes marriage to many virgins (2:82; 38:50-52;
44:50ff. 52:20; 55:52ff.; 78:33ff.; note women are mentioned as partaking in heaven in
48:3ff.).
Practical Uses of the Koran in Christian Ministry
Suggestions for Using the Koran in Evangelism:
A number of suggestions have been made for using the Koran in evangelism. Many modern
missionaries encourage the use of Koranic teaching on Jesus as a starting point in working
with Muslims. Since the Koran presents a high view of Jesus, as the Word of God, one
nearest to God, one who is alive in heaven, etc., the Muslim inquirer may want to know
more about this one who seems to be greater than even Mohammed (McCurry Video). The Bible
would provide the source for this additional knowledge as the Koran clearly upholds the
teaching of the Old and New Testament and may even declare its inerrancy. Surah 6:115
declares, "The word of the Lord is perfect and none can change His words."
The Koranic passages which refer to Jesus as the Word of God may provide a focus for
this investigation. Chapman suggests that Mohammed probably derived this idea from
Christian teaching even though modern Islamic scholars interpret this passage as referring
to Jesus being conceived by God's Word (Chapman "God Who Reveals" in Christians
and Muslims, 133ff.). The idea of Jesus being the Word of God can be explained by looking
at the gospels and how Jesus creates, heals, and forgives by his Word. This study of the
gospel presentation will hopefully lead to greater interest on the part of the Muslim
inquirer.
Another suggestions has been to study the concept of prophethood and how Jesus was a
prophet. Christians have tended to ignore this aspect of Jesus' mission to be our prophet,
priest and king. However, the concept of prophet is central to Islam. Thus the Koranic
teaching on the prophets can be used to transition to the biblical accounts of the
prophets and their mission. The life of Jeremiah is particularly helpful because of its
vivid presentation in the Bible and his teaching on the new covenant which is fulfilled in
Jesus (Ibid., 129ff.).
The Koranic emphasis on God being merciful and forgiving may also provide another
bridge to sharing the gospel with Muslims. Numerous times the Koran declares that God is
merciful and forgiving (6:147; 39:53; 23:118). The parables of the Prodigal Son and Two
Debtors may be used to effectively communicate the gospel to Muslims as they portray both
man's responsibility to the law and God's mercy and forgiveness when the law is broken
(Chapman, 141).
Suggestions for Using the Koran in the Muslim Convert Church:
The Koran could possibly be used in the context of a Muslim convert church but it would
be treated just like any other extra-biblical reference. For example, certain praise
sections from the Koran could be used as part of prayer and worship in the same way that
Christian hymns and poetry are used (Goble New Creation Book 1989, 84). Of course these
praise sections would have to espouse proper theology and it should be clear to all
worshippers that just because the Koran is being used for worship does not mean that it is
inspired. Phil Goble suggests that the first surah of the Koran be used during prayer
times. The first surah reads,
In the name of Allah,
Most Gracious, Most
merciful,
Praise be to Allah
the Cherisher
and Sustainer of the worlds.
Most Gracious, Most
Merciful.
Master of the Day of
Judgment.
Thee alone do we worship
and Thine aid we look for.
Show us the straight way.
The way of those on whom
Thou
has bestowed Thy Grace
those whose portion is not
wrath,
and who go not astray.
Amen.
Since there is nothing theologically wrong with this prayer and much that is
theologically right, it seems possible that such Koranic material may be used in the
worship of God.
The Koran might also be used in the new covert church setting as illustrative material
for sermons and teaching. A biblical precedent for this activity is found in Acts 17 when
Paul addresses the Athenians. For example, the teaching in the Koran about the sacrificial
meal at the end of the Hajj can be used to illustrate the communion meal prefigured in the
Passover and instituted by Christ (Ibid., 103ff.). Again there is the danger of the
listeners confusing the Christian preacher's (Imam's) reference to the Koran as implying
that the Koran is inspired. Thus care should be exercised when using the Koran in
preaching.
III. A PROPOSED MINISTRY APPROACH FOR WORKING WITH
MUSLIMS
The traditional missions approach of working with Muslims has often involved little
attention to the contextualization of the message and the forms of the church. This lack
of contextualization has hindered the ministry of the church as Muslims found the
traditional message and forms offensive. For example, the teaching of Christ's suffering
servanthood is rejected by the Muslims because they perceive the message of the cross as
dishonoring to Christ (Huffard "Culturally Relevant Themes about Christ" in
Christians and Muslims, 164ff.). Similarly, the lack of the Muslim form of removing ones
shoes in a place of worship is also perceived as being dishonoring to God.
In light of this evidence, it seems clear that a successful approach to Muslim ministry
must include contextualization. In addition, the element of genuine spirituality must also
be present in order for the church to present not only a relevant but also a credible
witness.
A Contextualized Ministry
Contextualization has been defined as "the effort to understand and take seriously
the specific context of each human group and person on its own terms and in all its
dimensions- cultural, religious, social, political, economic- and to discern what the
Gospel says to people in that context." (Parshall 1980, 32). The Bible demonstrates
contextualization throughout. Paul's ministry is of particular interest as he holds
unswervingly to the truth but takes care that his hearers understand the true meaning by
means of careful communication (Ibid., 38).
The danger involved when applying the principles of contextualization is syncretism.
Parshall sums up the issue when he states, "syncretism occurs when the critical and
basic elements of the Gospel are lost in the process of contextualization." (Ibid.
46).
Contextualization also involves the issue of form and meaning. For example, the
pre-Abrahamic form of circumcision acquired new meaning when God made it a sign of the
Abrahamic covenant. New meaning may be infused into old forms as long as the form is not
prohibited by Scripture. Perhaps the key governing principle is that the missionary
enterprise should contextualize to the point that only the core of the Gospel message
offends (Ibid., 55ff.).
There are a number of areas which will be effected by
contextualization.
The Incarnated Communicator
To ensure effective communication, the communicator must understand his audience and
identify with them. Thus Parshall proposes the "incarnational model" in which
the missionary adopts the dress, housing, language, food, customs, etc. of the people whom
he is trying to reach (Ibid., 98ff.). The missionaries should probably live near the
standard of living of the people to whom they are ministering, living in similar housing,
wearing similar clothes and eating local foods. In addition, it is simply fundamental to
effective communication that the missionary learn the language of the people and adopt the
mindset of the people. Perhaps the most forgotten element of contextualization for the
western missionary is to adopt an attitude of empathy and forsake any ethnocentrism
(Ibid., 121).
The Incarnated Message
The message of the gospel is also contextualized by using various bridges from Islam to
Christianity. Examples include using the Koran's positive view of the Bible and Jesus, the
Qurbani Id festival (sacrifice commemorating Abraham's offer of his son), and the Sufi
sect's emphasis on wanting to personally experience God as means to communicate the gospel
(see above on the Koran).
The Incarnated Church
It is imperative that the church for converted Muslims also be contextualized in order
to provide the best environment for nurture and witness. The church for converted Muslims
should probably consist of a homogeneous group which meets in a home. In addition, various
forms of Islamic worship such as Mosque organization, Friday worship, removing shoes,
etc., could be adopted. The leader of a house church could be modeled after an Imam, the
leader of the Mosque. In addition, the group should probably bear an inoffensive name such
as the followers of Isa (Parshall 1980, 163).
The Christian practice of baptism may need re-evaluation as it is often misunderstood
by Muslims to indicate that the convert has become a western traitor. Parshall suggests
that a substitute to traditional baptism might be warranted such as delaying baptism
indefinitely, baptizing in secret, self baptism, or the use of a functional equivalent
(Ibid., 189ff.).
Muslim rituals such as prayer, chanting or fasting and social practices such as
festivals, birth customs and funeral customs should also be examined in light of
contextualization. As stated earlier, new meaning may be infused into old forms as long as
the form is not prohibited by Scripture. For example, the ritual washing which takes place
as one enters the Mosque may be infused with the new meaning of the individual confessing
sin and praying that God would keep him from sin. Thus the washing would no longer
considered as a washing away of sin but becomes a colorful exercise of confession (Goble,
72ff.).
The goal of these activities are to allow the Muslim convert to remain a Muslim
culturally. Thus the convert will remain with his own people and be better able to further
communicate the gospel. This method will also help remove the misconception that becoming
a Christian means becoming a Westerner.
Genuine Spirituality
Contextualization without genuine spirituality is destined to fail. Certainly
contextualization is important but the missionary must not forget to continually nurture
his/her relationship with God. Then and only then will the missionary present a credible
witness (Parshall 1980, 241ff.).
In order to succeed in this area, it is best for the missionary to find and individual
who will hold him/her accountable. The accountability would include not only the areas of
prayer and Bible study but also areas of personal struggle. This focus on genuine
spirituality is often critical to the spiritual well-being of those who minister to
Muslims since the work is difficult and often involves isolation.
IV. CONCLUSION
Although the responsibility of evangelizing the Muslim world presents formidable task,
believers must press on to fulfill the orders of our Lord (Matt. 28: 18ff.).
Fulfilling those orders will no doubt involve great sacrifices. In addition, the process
of contextualizing the message and forms of worship will involve much experimentation.
Failures will occur. However, the man or woman of God who perseveres will surely
experience the success of seeing Muslim people turn from Islam to faith in Jesus Christ.
Mohammed once wrote in the Koran, "If the Lord of Mercy had a son, I would be the
first to worship him."
BIBLIOGRAPHY
'Ali, 'Abdullah Yusuf. The Holy Quran: Text, Translation and Commentary Brentwood
Maryland: Amana Corp., 1989.
Goble, Phil and Salim Munayer. New Creation Book for Muslims. Pasadena, CA: Mandate
Press, 1989.
The Koran trans. N.J. Dawood. London: Penguin Books, 1990.
McCurry, Don. Ministering to Muslims on video.
McDowell, Josh and John Gilchrist The Islam Debate. SanBernardino, California: Here's
Life Pub., 1983.
Parshall, Phil. The Cross and the Crescent. Wheaton, Illinois: Tyndale Pub., 1989.
Parshall, Phil. New Paths in Muslim Evangelism Grand Rapids: Baker Book House, 1980.
Woodberry, J. Dudley, ed. Muslims and Christians on the Emmaus Road Grand Rapids,
Michigan: Baker Book House, 1989.
[reprinted from: INTERNATIONAL SCHOOL OF
THEOLOGY
email: umaximov@newmail.ru |