The Christian Digest
Presents
REACHING MUSLIMS FOR CHRIST
By William J. Saal
(Chicago, Ill.: Moody Press, 1991, by Arab World Ministries)
Qur'anic quotations are from The Meaning of the Glorious Qur'an, commonly known as Pickthall's translation of the Qur'an. We have chosen this translation because of its wide circulation and availability. If you examine other translations, you will see that several verse numbering systems are in use, so special care needs to be taken when comparing translations.
Muslim History and Culture
A great many Muslims come from places formerly colonized by the countries of Europe. Those colonial powers often abused and mistreated the local populace, considering them ignorant, unlearned people to be civilized. Consequently, your Muslim friends may be very sensitive to racist or paternalistic attitudes. They may look upon Western Christians with suspicion or hostility. Remember that these attitudes have often been aggravated by generations of fear, ignorance, illiteracy, and politics. You might consider asking your Muslim friends about their country and civilization. The Muslim world has a rich history; Muslims made significant advances in astronomy, mathematics, and medicine at a time when Europe was still in the Dark Ages.
Muslim Society
Islamic society demands strict conformity of its members. The values of individualism and personal achievement matter little in contrast to the West; it is the thinking of the group, particularly the family, that matters most. Individual behavior is thus controlled by society, leaving little scope for independent action. So your Muslim friend may be unaccustomed to making the sort of individualistic decision associated with acceptance of the Gospel. Become acquainted with family members and work through their relationships; doing so may prove critical to an effective witness.
UNDERSTANDING ISLAM
The word Islam comes from an Arabic root denoting submission. In religious usage, it is commonly understood to mean submission to God. Adherents to this religion are called Muslims (i.e., those who are submitted).
In order to better understand the development of Islam as a religious system, it is necessary to examine the history of Islam.
The Rise of Islam
In Arabia, the time before Islam is known as the period of ignorance. The region was populated mainly by polytheistic desert nomads, some of whom believed in one supreme God surrounded by many lesser deities. Daily routine was largely governed by superstition. The city of Mecca, in western Arabia, an economic and religious center, reflected much of that superstition. At the crossroads of several trade routes, the Meccans developed their pantheon of gods as a means to consolidate economic power. Pilgrims and trade from the surrounding tribes were drawn to a shrine, the Ka'aba, at Mecca.
Mohammed was born about A.D. 570 in Mecca. He was exposed to some Jewish and Christian teaching during his travels with trade caravans, and those influences can be noted in the development of Islam. He was religious and contemplative by nature, and after his marriage to Khadijah, a wealthy widow, he was free to devote increasing time to meditation. In a vision received in a cave at Hira, he felt himself called to be the prophet of God. He was burdened to warn the Arabs about the coming judgment day and to bring them into complete obedience and submission to the one God in order to escape His anger. At first he told only his friends of the visions; years later he shared the message with outsiders.
As one might expect, there was much opposition in Mecca because this teaching threatened the religious and economic balance of the city. So enthusiastic admirers carried the word to the nearby city of Medina. In A.D. 622, Mohammed moved to Medina to avoid persecution. This event, called the Hijra, is the starting point in the Islamic calendar.
Mohammed was a man of strong personality and will, a powerful administrator with the ability to make his followers feel well-respected and fairly treated. Those skills, and the loyalty of his followers, enabled the new religion to spread quickly throughout the Arabian peninsula. After Mohammed's death in A.D. 632, caliphs (successors to the prophet) carried Islam across North Africa, Asia, and into southern Europe. Less than a century after Mohammed's death, Islam had become a religious force encompassing the economic, cultural, and political structure of everyday life.
The Qur'an (Koran)
In Islam, its holy book, the Qur'an (i.e., recitation), takes precedence over all other religious books. Along with the Hadith, or traditions, it provides binding guidance for Muslim behavior.
Origin. Muslims claim that while in the cave at Hira, Mohammed heard God's voice through an angelic or spiritual intermediary, most likely the angel Gabriel. The words of the Qur'an are said to be part of a book that exists in its entirety only in heaven. Thus, Muslims often speak of the Qur'an as having descended upon the prophet Mohammed. This notion is clearly reflected by the division of the Qur'an into suras (i.e., series, revelations). In no sense was Mohammed's personality or understanding involved in the message of the Qur'an; it was dictated to him.
The Qur'an was not collected into book form during Mohammed's lifetime. It was first recited to his followers who, in turn, memorized or transcribed it in various scattered portions. By the reign of the third caliph, Othman, there were so many different texts available that he ordered one official version of the Qur'an to be compiled and approved. In A.D. 657, all previous texts were condemned and burned.
Style. Muslims claim that authentic translation from Arabic into other languages is not possible (Qur'an 43:2-4). Only the general meaning, lacking the perfection and power of the original, can be rendered in other languages. So for centuries, faithful Muslims, regardless of their native language, have read and memorized the Qur'an in Arabic, the very language of heaven. Nevertheless, despite this bias against translation, they are now obliged to translate the Qur'an into many other languages. Therefore, the titles of these translations often include words such as interpretation or message.
The Qur'an is divided into 114 chapters, called suras. The suras are arranged according to length, from longest to shortest, with the exception of the first, called The Opening. Some scholars have noted a linkage between the first line of a sura and the last line of the preceding one. Many suras include a notation to indicate the place of revelation, whether Mecca or Medina. In earlier suras the style is more lyrical and full of feeling. Later sections tend to less fanciful prose and a stronger emphasis on ethical teaching. Earlier suras also evidence more tolerance toward Christians and Jews; later suras reflect the rejection that Mohammed and his message experienced from both Jews and Christians.
Content. Qur'anic form and content were clearly affected by political realities confronting Mohammed and his followers. Exposure to Jewish and Christian sects influenced Mohammed's thinking as well. For example, the Qur'an retells, often with changes, some Jewish and Christian traditions and Bible stories. Muslims claim that Jews and Christians corrupted the message of the Bible. It is said that Mohammed received the inspired and final version of God's message to mankind, to correct and replace Judaism and Christianity.
The content of the Qur'an is categorized by three essential features: warnings of coming judgment, stories about the prophets, and regulations governing the Islamic community. Scattered throughout the text are bits of information about God, creation, the spirit world, paradise, and hell. The Qur'an is primarily a call to belief in the one God, Allah.
The Hadith
In addition to the Qur'an, Muslims rely on the Hadith, or tradition. The traditions form a vast library of recollections about what Mohammed (or his companions) said and did. Some of the material also comes from Jewish and Christian tradition. Since Islam seeks to answer scores of questions and legislate many details of life, these collected traditions cover all sorts of subjects: moral teaching, religious duties, legal problems, stories about the prophets, and the world to come.
The authority of tradition is based on the notion that everything Mohammed said or did was revelatory. Some Muslims suggest that the Hadith has the same authority as the Qur'an, but most put it on a lower level. Basically, traditions act as a supplement to the Qur'an.
How reliable are the traditions? Someone has said that tradition, like nature, abhors a vacuum. Whenever there was a question or crucial issue, traditions appeared to fill the gap in understanding. Many traditions are bogus; there is much confusion and contradiction between traditions. Serious problems confront the Muslim who wants to decide which traditions are authentic.
The Doctrine of Islam
Muslims believe that God revealed His message to mankind; first to Jews, later to Christians, finally and completely to Mohammed. This message governs thinking and behavior, and is frequently summed up under the following categories of belief.
1. Allah is the one and only God. Islam is first and foremost the religion of God (Qur'an 5:3). Every sura in the Qur'an begins with the mention of His name and a reminder of His character. Two things ought to be noted. First, Allah is simply the Arabic word for God; it is used by Arabic-speaking Christians as well as by Muslims. Allah is not the Muslim God per se, though it is important to remember that the Muslim conception of God differs from that of the Bible at several major points. Second, this term, Allah, underscores the strict necessity for monotheism. Technically, Allah means the God. The doctrine of the oneness of God is the most fundamental aspect of Islamic faith.
2. Angels. Angels are the special creation of God, completely devoted to accomplishing the divine will. Islam identifies four as archangels; Jibra'il (Gabriel, God's messenger and the angel of revelation) is best known. Every person is attended by a guardian angel and two recording angels. The former protects from dangers not decreed by God. The latter sit beside a person to gather evidence for the day of judgment: one on the left to record sins and the other on the right to record good deeds and words (Qur'an 82:10-12). Similar to angels are the jinn, male and female beings of great importance in folk Islam.
3. Holy Books. Holy books are the means by which God communicated with various peoples. Five books are specifically mentioned in the Qur'an; four still exist in some form: the Torah, the Psalms, the Gospel, and the Qur'an. Muslims consider the last most important, by virtue of the fact that it was given last and because they think all other books have been altered and corrupted.
4. Holy apostles and prophets. God's apostles bear His message. The Qur'an teaches that God sent many prophets and apostles. Twenty-five are named in the Qur'an; six have particular importance: Adam, Noah, Abraham, Moses, Jesus, and Mohammed. Although Muslims have a very high regard for Jesus, they see Mohammed as the last and most important prophet. He is the seal of the prophets (Qur'an 33:10); Muslims believe that Jesus prophesied of Mohammed's coming.
5. Judgment. The "last day" is the time when God will judge all men, spirits, and animals according to what they have done. Known variously as the hour, the day of resurrection, and the day of judgment, its reality is denied by unbelievers (Qur'an 75:3-6). At death, the soul enters a state of unconsciousness until resurrection. Between that resurrection and the day of judgment, an undetermined period of time is imposed to prompt anxiety in the unbeliever; people will turn to their prophets for intercession. A catalog of all deeds will be opened (Qur'an 18:50); good and evil works will be placed on the scales.
Muslims may suffer for a time in hell proportionate to their sins, but they will eventually be delivered; Muslims hope that their good deeds will be enough to cancel out their bad deeds and admit them to paradise.
Acts of Worship
1. Confession of faith. The Shahada is a summary formula regularly repeated by Muslims: There is no deity but God and Mohammed is God's messenger. Islamic legal scholars agree that believing the shahada and pronouncing it before two witnesses makes the reciter a Muslim. It is a witness spoken into the ear of a newborn, recited daily throughout life, and is often heard as the last words before death.
2. Ritual prayer. Salat takes place five times daily. After the body is prepared through ritual washings, the supplicant faces Mecca and follows prescribed gestures while repeating memorized ritual prayers in Arabic. Prayer may be performed anywhere as long as the required forms are maintained, but on Friday it is expected that men will gather in the local mosque for midday prayers (Qur'an 62:9-10). Women may also pray at the mosque; generally a special place is reserved for them, which is shielded from the view of male worshippers.
3. Obligatory alms. The Zakat is a kind of tithe on various forms of property and income that is given to the poor and needy. It is compulsory (Qur'an 24:56; 57:18) and should be distinguished from voluntary alms, which are given over and above the zakat.
4. The Fast of Ramadan. Fasting is obligatory (Qur'an 2:183-85) during the whole month of Ramadan. Muslims are forbidden to eat, drink, use tobacco, or have sexual intercourse during the time when a white thread may be distinguished from a black one (i.e., from before sunrise until after sunset). During the night hours, these restraints are lifted (Qur'an 2:187), so people frequently stay up late to eat. After a few hours of sleep, they arise before dawn for another meal. The month ends with a great feast and exchange of gifts.
5. The pilgrimage. The sacred Hajj, or pilgrimage to the first House of God (Ka'aba) at Mecca, must be made at least once if it is physically and financially possible (Qur'an 3:97). Numerous rites are involved that must be performed in a specified order and at a specific time in the calendar. Women may undertake the pilgrimage if accompanied by their husbands or another protector. It is also possible to perform the pilgrimage for another.
Divisions and Groups Within Islam
Shi'ism and Sunnism. Islam is divided into two main branches as a result of disagreements over the qualification and selection of leadership after the death of Mohammed. Some argued that leadership was rightfully passed from Mohammed to a series of caliphs, or successors to the prophet. These caliphs were chosen and ruled by a consensus developed among the elders of the community. Those who hold this view are known as Sunnis. Others held that to be legitimate, a successor must come from the prophet's own family; the logical choice was Ali, Mohammed's son-in-law. These became known as Shi'ites, or partisans of Ali. Quarrels between these rival groups resulted in the assassination of Ali. Hassan, Ali's son, succeeded him; he was killed, as was his brother, Hussein, who is still greatly honoured among the Shi'ites as the lord of the martyrs. With this heritage, it is not surprising that martyrs and martyrdom have been given great status in Shi'ism.
The vast majority of Muslims are Sunnis. Shi'ites are found primarily in Iran and Iraq, with a strong minority presence in Pakistan, India, Lebanon, and some of the Persian Gulf states. In matters of doctrine and obligatory practice, Sunnis and Shi'ites are the same; they differ only in certain nonobligatory practices, festivals, and traditions.
A distinctive feature of Shi'ite Islam is the role and authority of the imam. In Sunni Islam, he is simply the leader of Friday's community prayers. In Shi'ism, however, the imam is the divinely appointed religious, social, and political leader who assures the maintenance and triumph of true Islam.
UNDERSTANDING THE MUSLIM WORLDVIEW
Islam is law-oriented rather than theology-oriented.
Islamic law, called the Shariah, is a comprehensive code governing every aspect of life, both the inner thought and outer actions.
A Key Concept: Submission
The principal idea that integrates everything into one cohesive system is found in the word Islam itself. The word means "submission," whereas the term Muslim means "one who submits"; it defines the relationship that should exist between God and man. The corresponding verb (aslama) means "to make peace, surrender, or submit." It is typically used of the vanquished laying down military arms before the victor. The Islamic ideal is that every aspect of life, individual or societal, should be lived in submission to God.
This ideal is expressed in the principal synonyms for God and man in the Qur'an: Lord and slave. When Muslims perform the Ritual Prayer, they recite the first sura, addressing God as "Lord of the worlds" (1:2).
The Bible also speaks of submission to God (e.g., James 4:7). Submission is part and parcel of Jesus' teaching on discipleship and the kingdom of God. However, the biblical ideas of submission and service to God differ from the Qur'anic concepts.
Some Basic Assumptions
Several essential ideas, foreign to the Christian worldview, will help to explain the Islamic understanding of submission. They are assumed in all that is said and done, without necessarily being expressed in so many words. There are many other important concepts, but these uniquely give shape to the Muslim worldview.
Transcendence. The Muslim view implies that God is unknowable; Christians believe that God can be known. Muslims claim to have a knowledge of God, but they mean knowledge of truth about God. They insist that God does not reveal Himself to man; He only reveals His will. There is no relationship between God and man such as you find in the biblical teaching that man is created in the image of God. For your Muslim friend, God's transcendence is absolute.
Human goodness. Islam holds that people are essentially good and pure (Qur'an 95:4), although unfortunately weak and forgetful (Qur'an 4:28; 20:115). In the Qur'anic account of Adam and Eve, they did not intend to disobey; they simply forgot God's command. After Adam sinned, God relented and forgave him, promised him guidance, and assured him he had nothing to fear if he followed that guidance (Qur'an 20:115-127). Islam categorically rejects the biblical doctrine of a moral fall. Muslims insist that our present separation from God is due to God's transcendence, not a sinful human nature. Although we do sin, this results from ethical misperception and not sinfulness. We have the moral power not to sin; we do not need salvation, we need guidance. With divine guidance, we are able to live a life of submission that pleases God.
For the Muslim, our present situation is the normal human condition. According to the Bible, it is abnormal. God did not create us as we now are, nor does He intend that we stay in this condition. In Jesus, we have the hope of salvation, eternal life, and freedom from sin. Islamic eschatology does not offer any hope of freedom from sin.
Divine guidance. A third assumption is that God has provided guidance. This is one of the central themes of the Qur'an. Guidance was found in the books of Moses and of Jesus (Qur'an 3:3), but above all in the Qur'an, which is frequently called "a guidance and a mercy for believers" (Qur'an 27:77). The Qur'an, together with the Traditions (Hadith) and certain other sources, constitute religious law (the Shariah), which Muslims believe to be the very "Law of God."
The biblical teaching about religious law is quite the opposite. The New Testament says that religious law (in this case, the Mosaic law) is powerless to help us live in true submission to God because mankind is weakened by its sinful nature.
The Shariah (Islamic law) is basically good (for example, it forbids killing, stealing, and so on). The point of Romans 8, however, is that even if the Shariah, like the Torah of Moses, were the very law of God, it would still be powerless to effect true submission to God. Reliance on law to produce submission assumes that humanity is constitutionally good. On the contrary, human nature is hostile to God (Romans 8:7-8). Islam fails to recognize that the problem is with the human nature.
A heavenly culture. One further aspect of this community should be mentioned: Islamic religious culture is of heavenly or divine origin. Muslims believe the Qur'an has an absolutely unique divine status that makes it suprahistorical, and that the very language in which it was revealed, Arabic, comes from God.
Several rules and practices illustrate this. First is the notion that the Qur'an cannot be translated, that many of its words have too rich a meaning to be put into any other language. Muslims believe that full understanding of the Qur'an only comes by reading it in the sacred Arabic. Second is the requirement that ritual prayers and other obligatory acts must be recited in Arabic. Third, converts are encouraged to take Islamic (i.e., Arabic) names, and Muslim parents give Muslim names to their children. Finally, Muslims are extremely hostile toward a critical study of the Qur'an and Islamic history. To this day, no Muslim has ever dared undertake a critical study or established a critical edition of the Qur'an.
(Note: Salman Rushdie, who authored the sacrilegious "Satanic Verses," mocking Mohammed and his family, is still in hiding as the result of a death threat issued by mullahs in Iran.)
WOMEN IN ISLAM
Religious Beliefs
The majority of Muslim women feel that they are spiritually equal to men. Their relationship to God follows the same rules. They pronounce the confession, pray daily, keep the fast, give alms, and go on the pilgrimage. The fact that their physical nature (menstruation) makes them unclean for prayer and fasting for a few days is accepted as a part of their sex-role. Some go to the mosque, entering discreetly to pray in the women's section, speaking softly so that their voices are not heard above those of men. At momentous occasions, such as birth, circumcision, marriage, and death, they may have special responsibilities governed by local custom. For example, women sit in the home and read the Qur'an all night with the body of a dead loved one; but men escort the body to the cemetery and recite the Qur'an by the grave.
Women in the Public Sphere
An increasing number of young women are educated and trained to work outside the home. They carry responsibility as teachers, secretaries, bank clerks, nurses, laboratory assistants, salespersons, and policewomen. The less-educated may be employed as factory workers, cleaning women, or farm labourers.
Although society accepts women working outside the home when there is an economic need, it resists their unrestricted movement in public. Such freedom goes against society's concern for a woman's honour and that of her family. Many believe that uncontrolled mixing of the sexes would result in a decline in public morals and social order. By wearing the Hijab (Islamic head covering) or other traditional veiling, women declare that they are religious, moral, serious women with no desire to draw men's sexual attention. Not all women agree that such a covering is necessary to earn respect; some are disturbed by Islamic fundamentalist movements that incite young men to malign unveiled women in the streets.
Family and Society
The family is key to understanding Muslim society and the role of women. The family name must not be stained by any doubt about the virginity of its daughters or the paternity of its children. Normally, a young woman is so protected by her family that her movements outside the home will be restricted. Even if she attends a university or takes outside employment, she will follow family views on acceptable dress and conduct. Time outside her home will be limited to school or work; often her brothers will be close by to escort her home. If she is divorced, she will return to her father's home to wait the three months prescribed in the Qur'an before remarriage. In this way, if she were pregnant, the father of her child would be known. Under Islamic law there is no adoption, though a child may be raised by guardians.
ISLAM AND CHRISTIANITY
Muslim Confusion About Christianity
Muslims are greatly misinformed about Christian belief. They may have knowledge of certain Christian doctrines, but you must not assume that knowledge to be fully accurate or complete. Listen carefully and seek to identify basic assumptions and confusion. Patiently explain the matters that are misunderstood. Remember that lifelong confusion is not corrected easily.
Christians Are Polytheists
Most Muslims are convinced that Christians worship three gods. They commonly believe that the Christian Trinity consists of God the Father, the virgin Mary, and Jesus. Muslims suppose that Christians understand Jesus to be the son of God in a human, physical sense. It is not unusual for Muslims to accuse Christians of believing that God had a wife, Mary, and that Jesus was born as a result of their physical union. The source of this confusion is the Qur'an itself (Qur'an 4:171; 5:72-73, 116; 112:1-4; 6:102).
Jesus Was Human, Not Divine
Muslims believe that Jesus, as all other children of Adam, had only a human nature. In no sense did He possess the nature of God. He was a great prophet, but He was only a creature of God like any other. (Qur'an 5:75; 3:59).
The human qualities of Jesus clash with the Muslim conception of God. The Muslim reasons: God is so different from us--how could He engage in such physical activities as eating? Current Muslim defenders of the faith often ridicule the "inferior Christian conception of God" and quote liberal Christian scholars to support their teachings about Jesus.
Jesus Was Not Killed on the Cross
Muslims insist that Jesus did not die on the cross. Some maintain that He was crucified but did not die. Others believe that just prior to His crucifixion, God substituted another man who looked like Jesus (perhaps Simon of Cyrene or Judas). The orthodox view suggests that Jesus was transported to heaven without dying. (Qur'an 4:156-158).
Jesus and His Place on the Last Day
Tradition suggests that Jesus is now in an inferior level of paradise. At some future time, He will return to earth, reign for about forty years, marry, and father children. It is suggested that He will die and be buried in Medina, in a grave specially reserved for His remains. At the resurrection day, Jesus will rise from the dead and stand before God for judgment with all humanity.
The Holy Spirit Is One of the Titles of the Angel Gabriel
Muslims identify the Holy Spirit with the angel Gabriel. This popular notion develops out of the names given to the angel in the Qur'an; chief among them is the spirit. Gabriel plays an extensive role in folk religion, and his name is often invoked to bring help to the needy. His name is often inscribed on talismans and charms.
Jesus Foretold the Coming of Mohammed
Muslims are anxious to establish some historical continuity between Islam, Judaism, and Christianity. That sense of continuity is particularly emphasized with regard to the prophets. Islam takes the promises of the Spirit's coming and applies them to Mohammed. They believe John 14 and 16's promise of "the comforter" and "one who will follow" refer to Mohammed.
Contrasts Between Islam and Christianity
The nature and authority of holy books. Although Muslims believe that the Bible is a holy book, they deny its authority and their obligation to obey its precepts. This conclusion is founded upon three convictions:
1. The Bible was superseded by the Qur'an, the last and greatest of the books given by God.
2. The Bible was corrupted by Jews and Christians to such an extent that it is no longer reliable.
3. Anything of enduring value about the history of the prophets or the message of earlier holy books has been incorporated into the Qur'an.
At the practical level, Muslims see no need to read the Bible since they believe that the Qur'an incorporates everything they need to understand or do in order to please God.
The character of God. According to Islam, God is unique and transcendent. Any theology that goes beyond absolute monotheism is considered "association," which means polytheism--making someone or something the equal of God. The Qur'an says this is the only sin that God will not forgive. Islam emphasizes that God can do anything He wishes, good or evil, without the moral restraint suggested by the attributes of love and compassion. God is essentially impersonal and unknowable, far distant from us and beyond comprehension. In contrast, the Bible teaches that God is a Triune being and that Jesus reveals God so that all may know and enter into a relationship with God (John 6:44; 14:6-11). It is helpful to remember that every objection to belief in a Triune God is based on the assumption that Christians really believe in three Gods. Keep this in mind and reply by showing where Muslims misunderstand your belief.
The authority of Jesus and Mohammed. Muslims affirm that Jesus was a great prophet, but nothing more. Mohammed is said to be the seal of the prophets; his authority is greater and supersedes the authority of Jesus. They not only contend that Jesus prophesied regarding Mohammed's coming, but that Mohammed's appearance was foretold in many ways. His work was accompanied by many clear signs, and his life was miraculous from beginning to end. The highest proof of his authority is the existence of the Qur'an. Muslims point to the Qur'an's beauty and majesty as beyond imitation, noting that Mohammed was regarded as illiterate. This is viewed as proof that the Qur'an came from God and that Mohammed is His prophet.
The nature of humanity. God created people weak, but not sinful. Through submission to the guidance provided by the Qur'an, and with the help of the Muslim Community, we can please God. People are constitutionally good but subject to external influences, so they need protection from evil and education in what is good.
The nature and means of salvation. In Islam, the responsibility for salvation is often thought to be collective; it seeks to create a Muslim state that is united and universal. That societal setting enables people to save themselves by doing good works, so long as they are among the true believers and not among those who worship more than one God. In contrast, the Bible teaches that we cannot be saved by our own works, but only by Jesus' grace. Salvation is only the result of God's grace, entirely apart from our personal effort.
THE QUR'AN AND ISLAMIC TRADITION
What Shall We Do with the Qur'an?
What do you think about the Qur'an? This question must be answered many times and in many different situations; you may find that you answer it differently as time goes by. When we feel the pressure of adapting to Muslims around us, we may be tempted to (1) remain in the safe and familiar realm of our own Christian culture, or (2) gain Muslim approval by identifying uncritically with their whole religious culture. For most of us, the first is probably the greater danger. But either extreme can kill our effective witness. Here are some possible approaches to "become all things to all men" and thereby win them (1Corinthians 9:20-22).
Accept the divine origin of the Qur'an. The first alternative acknowledges that God is the source of the Qur'an, but it understands the Qur'anic message from a Christian perspective.
Argue from the Qur'an. Frame your argument in a Qur'anic context. This takes advantage of the Muslim's view of the authoritative nature of the Qur'an. It does not indicate your personal conviction. For example: "If you reject the Bible, you are also rejecting what the Qur'an says about the Bible." This approach has been used with some effectiveness among Muslims who are not willing to hear the Bible because they refuse any authority but the Qur'an.
Appeal to truths recognized in the Qur'an. All human culture reflects who we are, how we need God, and how we try to satisfy that need apart from Him. The familiar expressions of the Qur'an may be a standard cultural way of stating generally recognized truths with which Christians fully agree. Paul used this approach on Mars hill (Acts 17).
Learn from the Qur'an. This is basic. If we are not learning, we are not only showing disinterest in what is important to many Muslims, but we are depriving ourselves of one of the richest sources of religious ideas, terms, and illustrations to be found in Arab Muslim culture. For example, everyday speech is salted with the repetition of inshallah, "if God wills," whenever plans or hopes are expressed; this pattern flows out of Qur'an 18:24-25 and a conviction about the sovereignty of God.
Point out the signposts in the Qur'an. There are many places where the Qur'an could direct its readers to Jesus, the Bible, and Christians. Fragments of Judaism and Christianity have been taken up in Islam, rather like pillars from ancient churches that have been incorporated into the construction of a mosque. They show up as Bible stories, teachings, words, and expressions.
Be what only the real thing can be. Some Muslims assume that the Qur'an is so convincing that if Christians could read Arabic and appreciate it, many of them would be converted to Islam. So what are they to make of a person who knows the Qur'an well but finds rich nourishment and delight in the Bible? Find your spiritual strength in the Bible and let that show through for your Muslim friend.
What Shall We Do with Muslim Tradition?
Muslims draw from an ocean of traditions about what the Prophet said and did. So how should you deal with tradition? If a tradition is used to challenge the authority of Jesus and the Bible, point out that tradition is like a garden in which the new plants have overwhelmed the original ones; it is very hard to tell which ones were there at the beginning. This is not a specific attack against Islam, but a problem common to many religions.
THE BIBLE AND MUSLIM OBJECTIONS
A Muslim who hesitates to read the Bible may, of course, be bound by the same fear or spiritual laziness that keeps many Christians from reading the Bible. Most have been taught by example to avoid the Bible. They may offer the excuses of annulment and corruption (explained below). But sometimes curiosity and spiritual hunger are very much alive.
What do Muslims learn from our behavior about the Bible's authority and authenticity? Do we read Scripture to hear the voice of God, or do we read in order to fulfil a religious rite? What about prayer? And memorization? These issues affect our credibility. In general, Muslims who claim the ability to teach their religion can draw on a large fund of memorized Qur'an and tradition. Their standards of accuracy in memorization are high.
The Bible. Then there is the language and literary form of the Bible as it exists in Arabic translations. The expected signs of inspiration are missing. Where is the beautiful language of the Qur'an, with its music of reverence and worship? Where is the bismillah, those resonant words translated "in the name of God, the Merciful, the Compassionate"? In the Qur'an, the speaker is usually God, and the range of style is much narrower than in the Bible. To the Muslim, the Bible may seem like a jumble of traditional stories (more like the Hadith [traditions] than the Qur'an), Zionist poetry, and letters from the early history of the church. Muslims expect eloquent, forceful preaching. How can Christians think this is "the speech of Allah"?
The style of the Bible is often held against the message, as if it were self-evident that a style that differs from the Qur'an provides sufficient reason to suspect that there is something wrong with the message.
Has the Bible Been Annulled?
Many Muslims say that the Bible is no longer applicable. The simplest form of this theory may be put this way: As the Injil (Gospel) abrogated the Tawrat (Torah) of Moses, so the Qur'an abrogated the Injil. Abrogation means declaring it null, void, or unnecessary. Therefore, even if genuine copies of the former books exist, there is no need for Muslims to read them.
Does the Bible Claim that It Will Be Annulled?
If God intended to send the Qur'an to replace the Bible, it would be natural to expect that the Bible would mention its own abrogation. But there is no such teaching in the Bible.
The Bible and Fulfilment
In replying to the charge that the Bible has been annulled, Christians often use Matthew 5:17-18, where Jesus said: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."
The Qur'an and Abrogation
Actually, the Qur'an applies the idea of abrogation to its own texts, not to those of the previous scriptures. This is the view of the great authorities within Islam. The Qur'an speaks of abrogation in this way:
Such of Our revelations as We abrogate or cause to be forgotten, we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things? (Qur'an 2:106)
In fact, Muslim scholars believe that many verses have been annulled, but there is great confusion over which ones.
How Does the Qur'an View the Bible?
The Qur'an does not regard the Bible as a dead book. Sometimes the Qur'an appeals to the Torah and Gospel as an authority for life and doctrine. These texts lean hard against the idea of abrogation and the charge of corruption.
Lo! We did reveal the Torah, wherein is guidance and a light.... And We caused Jesus, Son of Mary, to follow in their footsteps, confirming that which was (revealed) before him, and We bestowed on him the Gospel wherein is guidance and a light, confirming that which was (revealed) before it.... Let the People of the Gospel judge by what Allah hath revealed therein.... And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it.... Say: O People of the Scripture! Ye have naught (of guidance) till ye observe the Torah and the Gospel and that which was revealed unto you from your Lord. (Qur'an 5:44-68)
And if thou (Mohammed) art in doubt concerning that which We have revealed unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not of the waverers. (Qur'an 10:95)
If the Bible's authority is accepted, even on the basis of the teachings of the Qur'an, one must also accept that the Gospel is final.
Has the Bible Been Corrupted?
Jesus said, "Heaven and earth will pass away, but My words will never pass away" (Matthew 24:35). "Never?" says the Muslim. "I'm sorry to tell you that it has already happened."
A Muslim believes that the Qur'an is right. It repeatedly refers to the Tawrat (Torah), the Zabur (Psalms), and the Injil (Gospel) as revealed books and requires faith in them. But what if the Bible does not agree with the Qur'an? Obviously, Muslims think, someone is misquoting the Bible or, as most of them are taught, tampering with the text. If this is a genuine problem to your friend, it has some very practical implications:
* It may help if a Muslim can actually see the text you are quoting.
* Your Muslim friend may think that arguments from the Bible need not have any weight, for the text has been altered. They may say, "If the text has been altered to support Christian teaching, would not Christians unknowingly argue from precisely those texts which have been changed?"
Problems need not stop us from presenting Biblical truth simply as truth and allowing the Holy Spirit to bring conviction. How often the Word penetrates in spite of a Muslim's initial attitude to it!
Charges of Corruption
The basic accusation of corruption comes from two sources, which may be called traditional and modern. The traditional source claims that the text of the Bible has been changed almost beyond recognition. "That is why you have four gospels instead of one," a Muslim may say. Charges from traditional sources come from Muslims, but they are not soundly based on the Qur'an and the best tradition. The modern source adopts the conclusions of liberal scholars, who assert that the Torah was written long after Moses, that the Gospels display flagrant contradictions and are not reliable historically, and that Paul corrupted the original religion of Jesus. Increasingly, Muslim teachers are using the liberal conclusions to support traditional accusations.
Traditional objections. The Qur'anic texts cited earlier concerning abrogation also speak to the problem of corruption. In addition, consider:
And argue not with the People of the Scripture unless it be in (a way) that is better, save with such of them as do wrong; and say: We believe in that which hath been revealed unto us and revealed unto you; our God and your God is One, and unto Him we surrender. (Qur'an 29:46)
There is also a line of Qur'anic teaching which suggests that God would not allow His Own speech to be changed. These passages can be used to show that both annulment and corruption cannot happen:
Those unto whom We gave the Scripture (aforetime) know that it is revealed from the Lord in truth.... Perfected is the Word of thy Lord in truth and justice. There is naught that can change His words. He is the Hearer, the Knower. (Qur'an 6:115-116)
Theirs are good tidings in the life of the world and in the Hereafter.--There is no changing the Words of Allah--that is the Supreme Triumph. (Qur'an 10:65)
Common sense often helps in handling the traditional objections. Things can be put very simply. For instance: If the Jews had corrupted their own books, would not they have also changed the awful things we read about them in the Torah and the Psalms? Do you really think that God, who is all-powerful, would allow His Word to be corrupted? And how would it have been possible to change the Gospel after copies were distributed? Imagine the problems of anyone who wanted to change yesterday's edition of a newspaper! And how credible is it that Jesus, Mohammed, or other capable leaders would choose as their followers people who, after the leader had left the scene, would do a complete turnaround and fatally distort their message?
PERCEPTIONS OF GOD
The Trinity
Muslims are often confused by what they think Christians believe about the Trinity. In the Qur'an, Christians are warned and told by God not to say "Three" (Qur'an 4:171).
From the beginning of your discussion, say emphatically and warmly, in terms a Muslim can appreciate, that there is only one God. This was declared in the Torah (Deuteronomy 6:4) and repeated by the prophets.
Humans think in picture language, and despite Muslim sensitivities, it is wise to follow Jesus' example and use good pictures, appropriate to our listener, rather than to do without. Here are a few concrete suggestions of ways to present the Father, Son and Holy Ghost relationship:
* The one chemical substance of water is always present in its three different forms: solid, liquid, and vapour.
* We experience a flame in its shape, its light, and its heat. (It is possible to see a certain analogy: the form suggests the supreme authority of the Father, the light the revealing role of the Son, the heat the invisible influence of the Spirit. The sun can also be used in this way.)
JESUS
The Birth of Jesus
Both the Qur'an and the Bible teach that Jesus was born of a virgin (Qur'an 3:45-47):
(And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from Him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and in the Hereafter, and one of those brought near (unto Allah). He will speak unto mankind in his cradle and his manhood, and he is of the righteous. She said: My Lord! How can I have a child when no mortal hath touched me? He said: So (it will be). Allah createth what he will. If he decreeth a thing, He saith unto it only: Be! and it is.
Islam sees a different meaning in the virgin birth: Jesus is like Adam; He is unique as a human being, but nothing more than a human being. Yet thinking about the virgin birth has helped some Muslims on the road to faith.
You might consider this line of reasoning, which can help a thinking Muslim understand the true significance of the virgin birth:
The Qur'an says that Jesus' supernatural birth took place through God's purpose to give men a sign, and this is not said of any other prophet's birth. To Abraham and Zacharias there was promised, according to the Qur'an, a "wise son," "a righteous prophet." But regarding Jesus' birth the language used is very different, for of Mary it is said, "Her who kept her maidenhood, and into whom We breathed of Our spirit, and made her and her son a sign to all creatures" (Sura 21:91). The Qur'an therefore represents Jesus' birth as without a parallel. The same language is used neither of Mohammed nor of anyone else. Why is this, except because Jesus is superior to all other prophets?
Names and Titles of Jesus in the Qur'an
Christ. In Arabic, the form of the word "Messiah" suggests the meaning "anointed," but most Muslims understand it as a personal name rather than a title.
When the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from Him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and in the Hereafter, and one of those brought near (unto Allah). (Qur'an 3:45)
Say (O Mohammed): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes, that that which was vouchsafed unto Moses and Jesus and the Prophets from their Lord. We make no distinction between any of them, and unto Him we have surrendered. (Qur'an 3:84)
Son of Mary. This name is used frequently and contains an implied contrast with the Christian title "Son of God."
And We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the holy Spirit. (Qur'an 2:87)
Other titles. Jesus is given an exalted position in the Qur'an, called "Illustrious in this World and the Next." Consider Qur'an 3:45:
(And remember) when the angels said: 0 Mary! Lo! Allah giveth thee glad tidings of a word from Him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and in the Hereafter, and one of those brought near (unto Allah).
Jesus as the Son of God
The Bible reveals Jesus as the eternal Son of God who appeared in human flesh. The term "Son of God" is one of the greatest hurdles for a Muslim to overcome in understanding and accepting the biblical picture of Jesus. The term packs a strong emotional message for most Muslims, like a disgusting insult to God Most High. Here is how one ordinary Muslim explains the Father-Son relationship:
First of all, what is the meaning of "Father"? "Father" means that he married and sired children. And marriage is an animal function. And you claim that God is "the Father." So God is an animal?! That's not logical ...!
At this point, many Muslims will quote part of Qur'an 112 to you:
Say: He is Allah, the One! Allah, the eternally Besought of all! He begetteth not nor was begotten. And there is none comparable unto Him.
Helping Muslims understand the spiritual sense in which you use the term will often enable a sincere Muslim to overcome this hurdle.
THE DEATH OF JESUS
Islam and the Death of Jesus
Did Jesus really die on the cross? Some Muslims acknowledge His death, but the overwhelming majority deny it. The Qur'an is not entirely clear. But there can be no doubt that almost all Muslims understand the Qur'an to teach that Jesus did not die, and that Qur'anic references to Jesus' death mean that He will die in the future. Here are a few key Qur'anic texts:
Peace be upon me the day I was born, and the day I die, and the day l shall be raised alive! (Qur'an 19:33)
And because of their saying: We slew the Messiah Jesus son of Mary, Allah's messenger--they slew him not nor crucified, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain, but Allah took him up unto Himself. Allah was ever Mighty, Wise. (Qur'an 4:157-58)
To the Muslim it is unthinkable that God should allow His holy prophet to die on a cross. Such a death is seen as the epitome of defeat and failure, whereas escape from death is seen as the sign of God's triumphant intervention. Here is a yawning chasm of misunderstanding between Islam and Christianity:
Jesus, when He was faced with opposition by the authorities, desertion by His friends, and the hostility of the crowds, "resolutely set out for Jerusalem" (Luke 9:51). He knew He would soon face torture and death.
Mohammed, when faced with opposition by the authorities in Mecca and desertion by almost all of his family, fled to Medina. Notice the crucial difference. Mohammed went through battles and difficulty, but he finally avoided an early and violent death, and prospered. To Muslims, this was God's vindication of His prophet.
But Jesus triumphed over death by going through death itself. As Muslims grasp this wonderful fact, they can at last understand the significance of His death and see it as a sign of victory.
Present the Gospel Account
The four gospels cover the events of the crucifixion in greater detail than any other portion of Jesus' life. The details are so abundant and consistent that it is impossible to set aside the crucifixion accounts. John devotes nearly half of his gospel to the crucifixion and events that immediately preceded it. The reality of Jesus' death is evident from Matthew 27:33-50, Mark 15:43-47, and John 19:32-37. It would be impossible for the disciples (not to mention His own mother), who were present and who buried the body, to mistake Him for someone else. The narratives are packed with reference to fulfilled prophecy, showing that God was in control and that Jesus was deliberately offering His life for humanity. You may add that the fact of Jesus' death is substantiated by non-Christian historians.
A PERSPECTIVE ON MOHAMMED
You want to know what your Muslim friends think of Jesus, so it is no surprise that they want to know what you think of Mohammed. This can be a very sensitive subject.
All Muslims believe that Mohammed is the apostle of God, thus accepting the authority of the Qur'an. But Muslims have many different ways of thinking about Mohammed. The Mohammed of the Qur'an (and some traditions) holds a high place, but it is not the place of the idealized, perfect man created over time by the growth of tradition. Tradition is based on the principle that every word and act of Mohammed was revelatory.
COMMUNICATING THE GOSPEL
The Gospel and Islam
As you set out to communicate the gospel to your Muslim friend you immediately encounter the imposing edifice of Islamic teaching. You must decide what you are going to do about Islam. There are three basic options: knock the edifice down, build upon it, or walk around it.
The knock it down approach involves using evidence and arguments to show Islam's weaknesses and the gospel's superiority.
The build upon it strategy aims at using what is good in Islam, such as Qur'anic verses that support the Bible, to convince Muslims of the truth of Jesus.
The walk around it option assumes that the best way to get the central gospel story before the eyes and into the heart of Muslims is to present it directly and positively, avoiding possible complications arising from heavy interaction with Islamic teaching.
Understand Islam
Deciding to walk around Islam is not the same thing as ignoring it. On the contrary, it is important to know all you can about Islam. Pay attention to Islam's language. Words such as sin and prayer, for instance, which are so important to Christians, are also important in Islamic teaching, but with differences in meaning. You must also be aware of Islam's concepts.
It is good to know points of agreement, and even more vital to know where points of conflict lie. For example, the assertion that Jesus is the Son of God often produces a negative reaction. Blundering into the subject can hinder the progress of your conversations. But if you know this is a difficult area, you can carefully prepare how and when you want to talk about it.
Read the Gospels
Give your friend one of the four Gospels to read. Do this when a religious issue is raised. You might say something like, "If you are interested in knowing more about this, the best thing is to read for yourself what Jesus said and did. Here, I'll loan you a Gospel." The Gospel of Luke is a good choice, or perhaps Mark.
Aim for the Heart
When selecting texts to read, choose passages that appeal to the heart. It is difficult to break through from a theoretical or historical discussion to a deeper level where the inner person is really affected. Actually, most of the Bible tends to touch the heart of a person. But look for passages that exhibit this quality to a high degree: passages where love is shown, needs are met, demands are made. For example: the parable of the prodigal son, the Pharisee and the publican praying in the Temple, the woman whose tears fell on Jesus' feet, or Jesus' warning about gaining the world and losing the soul.
APPROACHING PROBLEM AREAS
There are a number of issues you should avoid or approach with caution. Some involve misconceptions that are problematic to a Muslim's clear understanding of the gospel. Others are not foundational to the gospel, and addressing them will only distract from the message.
Expressing Your Opinion of Islam
Try not to be critical of Islam. Criticizing your friend's belief will cut off a hearing for the gospel.
The Necessity for Forgiveness of Sins
Atonement is a key subject because the standard Islamic conception of sin and of God sees no need for atonement. Isaiah 53 is a good passage to read together. Emphasize the fact that it was written centuries before the time of Jesus, and that several verses speak of the significance of Jesus' death for us personally: our gifts, our sorrows, our crimes, our sins, our well-being, our healing. Romans 5:6-8 and 8:31-39 are also powerfully attractive and appeal to the heart.
Key Statements About Jesus Being God
Following are some helpful verses in presenting the concept of Jesus to Muslims.
John 1:1-3: Jesus is God; but Jesus is also a distinct person in relationship to God the Father.
John 8:56-59: Jesus existed eternally.
John 10:30-33: There is unity between the Father and the Son.
John 14:6-11: To see and know Jesus is to see and know the Father.
John 20:24-29: Jesus accepted worship as God.
THE ARAB MUSLIM ENVIRONMENT
Much of what follows is written for Christians living in Arab Muslim countries. Although the specifics may be different for your situation, the general principles should be applicable. In Europe and North America, Muslim dress and custom varies widely; carefully observe your Muslim friend's behavior. Be a learner; if you ask an honest question you are likely to receive a friendly reply and explanation.
Clothing and beards. Dress codes generally reflect the Muslim values of decency, modesty, and chastity. These are Christian values as well (1 Timothy 2:9-10; 1 Peter 3:1-5), even if they are not given high priority in the West. Arab dress codes are generally more conservative than in the West, but vary considerably, even within the same city. Wearing a beard is fairly common among Arab men, but not universal.
Are there limitations to the use of local dress or style of beard? In general, be wary of styles used to make a political or religious statement, such as those associated with fundamentalist Islam. For example, in Egypt the head covering worn by middle class women is associated with the Muslim Brotherhood. On university campuses in North Africa, a young woman covered from head to toe with a Hijab would be associated with the Muslim Sisters.
Various taboos. Muslims do not eat pork or pork products or drink wine; they consider it a sin (Qur'an 2:219; 16:115). Some Christians of Muslim background carry over these scruples into their Christian life. The biblical principle of avoiding anything that might cause offense (1 Corinthians 10:32; 2 Corinthians 6:3) should be your guide. When showing hospitality to Muslims (and to Christians of Muslim background unless they tell you otherwise) one should never serve pork, pork products, or alcoholic beverages. It is a good idea to check purchased pastries and other prepared foods to be sure that they do not contain pork products; reassure your guests that you have done so.
Muslims treat the Qur'an with utmost reverence, out of consideration that it is a heavenly book descended from God's presence; they expect Christians to treat the Bible in the same way. To avoid offense, be careful to handle the Bible respectfully. In particular, never drop it down carelessly or put it on the floor; such actions are particularly offensive. (Note: Since Muslims regard both the Qur'an and the Bible as holy books, it is best to keep an unmarked version to share with them.)
Muslim societies generally segregate the sexes socially as a way of enforcing moral behavior. If a man and woman are alone together it is automatically assumed that immorality will result. Observe local standards for relations between the sexes. Depending on the culture, this will include avoiding direct eye contact with members of the opposite sex (family members excluded), avoiding open show of affection toward your spouse, and modesty in the way you walk. When visiting someone, never enter a house when there is no one of your sex to invite you inside.
Hospitality is highly valued by Arabs, and an important aspect of ministry among them. Giving and receiving hospitality each have their own rules. A few basic rules: always serve guests something to drink, preferably with cake or cookies, even if the guest arrives unexpectedly; those present when mealtime comes should be invited to share the meal (the custom is for the host to insist); guests are always served lavishly, with about twice as much food as anyone can eat; tradition requires that you serve and eat with the right hand; guests may stay longer than you are accustomed to in the West; when receiving hospitality, it is important to accept something to drink, even if you sip only a token amount--refusal is tantamount to an insult.
Related to the high value placed on hospitality is the Arab attitude toward time. Arab culture is event-oriented rather than time-oriented; people, relationships, and the event are valued highly, whereas little attention is paid to punctuality. Westerners, by contrast, are strongly time-oriented. Make the effort to adapt; it may mean changing your mealtimes and the time you visit others. Be available to people and learn how to balance that out with the needs of your family.
Note that Islamic hostility toward polytheism has generally entailed the disparagement of picturing people or animals in Islamic art. This taboo does not, however, seem to be a universal or absolute prohibition, except in the case of depicting the Prophet. One finds a limited and discreet use of pictures of people and animals in some parts of the Muslim world. Muslims tend to expect Christians to have the same values in their art. Observe and ask questions. Reflect the mores of the area where you live in the way you decorate the home and communicate the gospel (for example, flannelgraphs, books, and videos). You may find that a picture of Jesus communicates the opposite of what you want, whereas His name or a Bible verse written in beautiful Arab calligraphy can be very appealing to the Arab Muslim.
A MODEL FOR USING THE BIBLE WITH MUSLIMS
Read the Bible
Luke's gospel is a good starting point for a Muslim just beginning to read the Bible. It begins with themes familiar to the Muslim mind: the birth of John the Baptist, the announcement of the angel to Mary, and the unique birth of Jesus. Immediately, the Muslim is put at ease because of the familiar ground. In contrast with the gospels of Mark and John, your friend will not be faced directly with the deity of Jesus; Luke does not introduce the matter in a confrontational manner until the fourth chapter.
Possible Bible Studies Based on the Gospel of Luke and Book of Isaiah
(Editor: The following Bible studies are included for your information, not necessarily as an endorsement of them or their order of presentation. A simpler, quicker method of winning Muslims to the Lord may be found in MLs 2388 and 2389. In some instances, though, you may find the following Bible studies helpful.)
Session 1--Jesus Came to Forgive Sins
Luke 5:17-26: Jesus put spiritual needs before physical needs; He proved His authority to forgive sins.
Luke 5:27-32: Jesus accepted even the worst of sinners.
Luke 15:1-10: God actively searches for the lost; He rejoices when a sinner repents.
Luke 15:11-24: God receives sinners like a loving father.
Session 2--Jesus Taught What God Requires of People
Luke 10:25-37: Love God and your neighbour.
Luke 11:37-44: Your inward attitudes are important to God.
Luke 12:13-21: Life with no thought for God is dangerous.
Session 3--Jesus' Death Was Not a Mistake and No Surprise to Him.
Luke 9:18-22: Jesus predicted His own death.
Luke 18:31-34: The prophets predicted Jesus' death in great detail.
Luke 23:26-43: Some people mistakenly identified Jesus' suffering with weakness.
Luke 23:44-56: Jesus died and was buried.
Session 4--Jesus Died for Our Sins (Isaiah 52:13-53:12).
Isaiah 52:13-53:3: The prophet said that Jesus would suffer.
Isaiah 53:4-6: Jesus suffered for our sins, that we might be rescued.
Isaiah 53:7-9: Jesus was innocent. We deserved the punishment of death.
Isaiah 53:10-12: The prophet said that Jesus would live again and justify many.
Session 5--Jesus Rose from the Dead and Is Alive Today.
Luke 24:1-12: The empty tomb and the angels witness to His life.
Luke 24:13-35: Jesus fulfilled prophecy in His death and resurrection.
Luke 24:36-49: Jesus can still forgive sins and bless people.
Luke 24:50-53: Jesus is now in heaven.
Session 6--Jesus Offers God's Blessing; Some People Reject the Offer.
Luke 7:11-17: Jesus had compassion on the needy; He had power over death.
Luke 8:26-39: Jesus displayed power over Satan.
Luke 14:15-34: Jesus invites people to eternal blessing; some will lose out.
Luke 19:28-44: Rejection brings judgment; Jesus loves people.
Session 7--People Can Come to God Through Jesus.
Luke 7:36-50: God delights in faith and gratitude.
Luke 18:9-14: God rejoices to see humility and confession of sin.
Luke 18:15-17: God requires empty-handed dependence.
Luke 19:28-44: God expects repentance; He will give joy.
Session 8--Following Jesus Includes Warnings and Promises.
Luke 12:51-53: Do not be surprised by family opposition.
Luke 14:25-33: Jesus must come first; you must count the cost of following Him.
Luke 8:22-25: God will be your protection in danger.
Luke 12:22-31: God will provide for your needs.
Session 9--Who Is Jesus? He Is Son of God and Lord
Luke 1:26-38: His sonship is spiritual; this displays the power of God.
Luke 20:9-19: Jesus is more than a prophet.
Luke 10:21-24: Jesus has a unique relationship to the Father, revealing God.
Luke 2:8-20: Jesus is the Lord; He possesses all power and authority.
Session One: The Healing of the Paralyzed Man
Read Luke 5:17-26 together with your friend. Two key ideas are contained in this text: Jesus considered forgiveness of sins even more important than the healing of a serious physical handicap, and Jesus proved He had authority to forgive sins. Ask a series of questions to focus on these points:
Do you know who the Pharisees and teachers of the law were? A simple explanation is needed because these are recurring figures in the gospel. Point out that the Pharisees were very religious. They studied the Scriptures and were very strict in observing all the details of the law. They considered themselves superior to the average person. Your friend may respond with an understanding nod of the head, thinking of more hardline Muslim counterparts, and perhaps resenting their righteous attitude and even feeling a bit condemned by them. Your friend is in an excellent position to favor Jesus in the ensuing conflict, and perhaps even to identify with the despised sinners who appear in the next section.
What was the first thing Jesus did when the paralyzed man was brought to Him for healing? Why? This question is to force a consideration of Jesus' concern for the man's sin before a concern for his body.
Why did the Pharisees object to Jesus' statement that the man's sins were forgiven? Do you agree with this objection or not? This brings out the radical nature of Jesus' statement. If Jesus does not really have authority from God, His claim to forgive is blasphemy. God is the one sinned against; He is judge, and only He has the right to grant pardon. The Pharisees are correct unless Jesus can prove His authority. This passage also has significance for Jesus' deity: because He is God He can forgive sins. Emphasize that Jesus is from God, empowered to forgive sins on earth.
How did Jesus answer the objection of the Pharisees? Which is easier to say? Forgiveness of sins is hard to verify, but a promise of physical healing demands visible evidence. Jesus gave the evidence; in so doing He also proved that He was not lying when He claimed to forgive sins.
How did people react to this act of forgiving and healing? Note the double mention of glorifying God. Your friend will probably raise a question out of simple curiosity about the title Son of Man. Answer by referring to Daniel 7:13; Jesus is the one prophesied about there. There is no need for a long explanation.
The Parable of the Lost Sheep
Luke 15:1-7 clearly shows that God rejoices when a sinner repents and turns to Him. God makes the first move toward the sinner by actively searching for those who are far away from Him. This can be a very attractive passage for a Muslim. It provides a different picture of God than the one commonly understood in Islam. Ways to present this passage:
Do you know what a parable is? What led Jesus to tell this story? What kind of person does the lost sheep resemble? Who does the shepherd resemble? Verse 7 draws a parallel between God's rejoicing in heaven when a sinner repents and a shepherd's rejoicing when he finds his sheep. Drawing attention to this comparison can help your friend see that the parable is meant to show us something about God.
Did the shepherd wait at home for the sheep to return by itself? Does God wait for the sinner to come back? With loving concern, God actively seeks people.
How does the shepherd feel when the sheep is safely home? How does God feel when a sinner repents? How does God go after lost sheep? The thought that God has joy over a person's repentance, that it really makes a difference to God, may come across with great impact for your friend. Point out that the mission of Jesus is God's effort to search after lost sinners. That is why Jesus spent time with sinners and tax collectors.
Tell a Story
You might introduce your friend to the gospel and the Bible by telling an interesting story. This is an effective approach because it makes use of a common Muslim practice of clothing truth in a parable or anecdote. The Bible is an obvious source of material for stories. The miracles of Jesus have tremendous detail and impact, and you could also relate what Jesus has done in your own life.