\ I. Muslims l. Study 1: equip. learning. to share with. by Michael H. Edens and Mike Shipman

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1 earning to share with Musims by Michae H. Edens and Mike Shipman \ I \] \ equip Study 1: In our word, Isamic and Musim are not words most Westerners think they wi appy to friends they care deepy about. That must change for committed foowers of Jesus Christ caed Baptists. About one-fifth of the word is identified as Isamic. Musims are as diverse as their ocation (every continent) and the coor of their skin (as in Christianity, every hue is represented). Ony about one in five Musims are born into the Arabic-speaking region of North Africa and the Midde East. Most Musims ive east of that region and have an Asian heart anguage. The gue that hods this goba peope together is common Isamic beiefs and Arabic as the anguage of prayer. Cutura Connections Isamic wordview resembes Western post-modernity in its wiingness to adapt to different cutures and in its rejection of facts in determining truth. But it aso is marked by tradition as rigid as the most traditiona Western wordviews and is anything but reativistic. These contradictions may cause uncertainty and bewiderment as you seek to buid reationships with Musim friends Mike Shipman is an internationa worker in Southeast Asia and author of the Musim evangeism book, Any3: Anyone, Anywhere, Any Time. Michae H. Edens is associate dean of graduate studies, professor of theoogy and Isamic studies and associate director of the Institute for Christian Apoogetics at New Oreans Baptist Theoogica Seminary. He worked in the Midde East for 26 years before retiring from IMB.

2 and be a witness in their ives. But et us offer a brief expanation that may hep restore your confidence that God can use your witness. journey the Isamic reigion and cuture are compex. At the birth of the modern word in the West, reason was wecomed aongside faith in forming cuture. Isam, facing argey the same options in Baghdad severa centuries earier, rejected reason as means for deaing with apparent confict in reveation. Both Shia and Sunni Isam imit the power of rationa thought to buid cuture. This is why quranic statements that confict with history are not a probem to Musims. Historic facts and observations are dwarfed in the presence of a statement from divine reveation. This unquestioning attitude has spread in our time to much of quranic interpretation. The deveoped traditiona expanations whie not reveatory, are very authoritative. Your Musim conversant is not impressed by human history or inteectua points of argument. Musims are, however, deepy reationa, and buiding community by teing and istening to stories is a vauabe part of ife for them. Another major eement in how Isamic vaues impact ife reates to innocence/guit and honor/shame societies. You have probaby been raised in the first type of society; Isamic cutures are the atter type. Both types of societies have mora vaues, but the reason something is seen as the right thing to do is different. We say, It s the right thing to do, and we mean, Do this and in genera peope wi see you as bameess and innocent. In that cuture, saying it is the right thing to do means doing it wi not bring shame but honor to your can (extended famiy or nation) or the Isamic community. These principes inform and guide Musims in deveoping cutura norms, vaues and their wordview. Core Beiefs Whie there are five to seven basic beiefs and a set of five reigious practices, which we ca piars, that mark Isamic ife (these are avaiabe on the Web and in most books on Isam), we wi dea ony with two questions Isam seeks to answer before taking about how to share your faith with Musims. Who is God? Musims beieve the creator God is a simpe indivisibe spirit far above reating to His creation and that He has decreed and reveaed Isam to be the reigion of humanity. There are probems with both parts of this beief, but we advise you to simpy et your Musim friend identify his view of God and reigion. Then ask if he woud ike to know what you beieve. We wi guide you in that important part of the reationship, but be aware that as your Isamic friend taks about God, whether he uses the Arabic word Aah or God, his concept is different from God as He presents Himsef in Jesus Christ and the Bibe. Aah or the God is the ony word used to transate the Bibe s word for the iving God in the Bibes Arabic-speaking Christians read. Musims wi quicky point out that God has no one with Him and especiay that He is beyond having a son. Isam teaches that God s transcendent observation is remote, yet sovereign,

3 whie the Bibe portrays God as transcendent, sovereign and intimate. Know there are significant differences in your view of God s nature, but present what God has done in forgiving your sin. Don t try to teach theoogy to a Musim friend. journey the The second part of Isamic beief is that God panned for humanity to worship through Isam from the beginning of creation. They beieve that even today a babies everywhere are born with an incination towards Isam. Since the essentia meaning of Musim is one who is submitted to God, we agree that God wants a to submit to him. However, we disagree on the pan for submission; the Bibe shows that sovereign God aid out a way back to Himsef before creation. In Isam God simpy forgives sin and ays out a pan for a worshipping community and a ife of submission. For Musims, knowing what God wants peope to do is the whoe purpose and content of God s reveation, which is the Quran. The Bibe presents the sovereign God choosing, before creation, to adopt sons and daughters who receive His persona sef-sacrifice as the sain Lamb. The Bibe is the story of God reveaing Himsef to His creation. This gets us to the second question and faith statements Musims beieve. What is humanity s probem? Musims beieve that whie peope sin, these are actions against themseves, not against God. God can simpy mercifuy absove whom He peases of sin. Sin is not seen as rebeion against God, but as mistakes in a person s thoughts, attitudes or actions which damage him. In Isam, humanity is not damaged by Adam s sin to the extent that peope cannot pease God in this word. God wi judge a human actions and mercifuy grant entrance into paradise to the faithfu. Because the Musim community externay reinforces correct Isamic behavior, many outsiders see the reigion as a works-based savation. However there is a major difference. A person s entering paradise (savation) is soey God s decision. Whie Aah weighs a aspects of ife, no action or attitude except dying in the cause of Isam can assure a Musim of entry. This ack of assurance causes most Musims to think of God with abject fear that the Isamic God capriciousy may reject them. Sharing the Gospe with Musims is intimidating for many peope, but it doesn t have to be. Understanding the kinds of difficuties that coud occur and how to dea with them can emboden us to step out in faith to ead Musims to Christ. Barriers to the Gospe First of a, avoid discussion about controversia poitica situations reated to Isam in the United States and Midde East. Musims are often passionate about the pight of other Musims around the word. Be sensitive to their concerns and avoid taking sides. There may come a ater time when you can thoroughy discuss these issues, but focus first on sharing the Gospe, without introducing potentia hindrances.

4 Second, Musims aggressivey defend their prophet. Therefore, focus on the Gospe and the greatness of Jesus, instead of demeaning their prophet. Third, witnessing to Musims can be intimidating because of security concerns, especiay in paces where Isam is the ony ega reigion. Certainy, there is no guarantee that sharing the Gospe wi aways be troube-free. But we ve found that sharing the Gospe during the first meeting in a reationa, conversationa way rarey causes security probems. Security probems most often arise once peope are baptized, rather than during the witnessing conversation if done this way. Fourth, because Isam arose around 600 AD, centuries after Christianity, it was designed to refute many of the caims of Christianity. That is why Musims often have prepared responses to keep woud-be witnesses at bay. Some common objections incude, God never had a Son, God is not three, and The Bibe has been corrupted. Bridges to the Gospe Apoogetic approaches for reaching Musims are used effectivey by some missionaries. However, starting with apoogetics to refute Musim caims amost aways resuts in an argument or debate. Because of this, discussing controversia topics often hinders either the presentation or hearing of the Gospe. Most of us don t fee prepared to debate these voatie topics. We suggest you avoid controversia topics as much as possibe, at east unti after you ve shared the Gospe. If the person to whom you re witnessing interjects a controversia topic or tries to change the subject, try simpy saying, Hmm, that s interesting. Let s finish taking about this first, and then we discuss that issue. Responding this way usuay aows us to compete the Gospe presentation before deaing with controversia issues. Of course if Musims hear and beieve the Gospe, they work through their objections quicky. Either way, having shared the Gospe, we then answer their other questions if they are sincerey seeking truth. If they merey want to argue or debate, we poitey change the subject or bow out of the conversation. We use the Any-3 1 evangeism approach, which is a non-combative and proven effective way to witness to Musims. Any-3 foows the informa, interactive way Jesus witnessed to the Samaritan woman at the we (John 4). The steps of Any-3 are as foows: Get connected, get to a God conversation, get to ostness, get to the Gospe, get to a decision. 1. Get connected Engage a Musim in sma tak to get to know them for three to seven minutes. 2. Get to a God conversation Ask them their reigious preference (to which they wi respond Musim or they wi ask you if you re Christian). Respond by saying, Most a reigions are aike, aren t they? We re a trying to pease God and get our sins

5 forgiven (or pay off our sins). Next, discuss the fact that we are a sinners. journey the Or, bring up the topic of sin and concude, We re a sinners, aren t we? 3. Get to ostness Having estabished that we re a sinners, ask, What are you doing to pay off your sins (get your sins forgiven)? Musims usuay mention daiy prayers, giving ams, fasting and going on the pigrimage to Mecca in response to this question. Ask inquisitive questions about each of the points they mention, and after discussing at east three of these points, ask them: Are your sins forgiven yet? When wi your sins be forgiven? How about on Judgment Day? Note: Musims generay have no assurance of savation. Their common beief is that if their good deeds outweigh their bad deeds, then they probaby go to heaven. However, most Musims do expect to go to he for a time to pay for their sins. 4. Get to the Gospe Once your Musim friend has admitted that he doesn t know whether his sins are forgiven or wi be forgiven, make the foowing transition statement: What I beieve is different. I know my sins are forgiven, not because I m a good person, athough I do try to be good. My sins are forgiven because God Himsef made a way for our sins to be forgiven. Next, share the Gospe, emphasizing that Jesus died for our sins and was raised from the dead. He is the Lamb of God who takes away the sins of the word. 5. Get to a decision Ask the person these two questions: Does it make sense to you that we can t pay off our own sins, but God made a way through Jesus sacrifice? Do you beieve this? If the person responds affirmativey, make sure he is caiming to beieve that Jesus died for our sins and was raised from the dead. Next, read Romans 10:9-10, stressing the need to repent from sin and surrender to Jesus as Lord. If the person beieves the Gospe and is wiing to confess Jesus Christ is Lord, then ead him in a prayer to surrender himsef to Jesus. God is caing Musims throughout the word to beieve in Christ. Join God s work by confidenty sharing the Gospe with them. 1 Any-3: Anyone, Anywhere, Anytime Lead Musims to Christ Now!, WIGTake Resources, Monument, Co., 2013.

6 Additiona considerations 4Truth.net Find more on the basic tenets of Isam at Theoogy and Practice of Mission edited by Bruce Riey Ashford To earn more, read the chapter Mission to Musims. In the book, more than a dozen experienced missionaries, pastors and professors write essays providing a cear bibica/theoogica framework for understanding the church s mission to the nations: Excerpts used by permission, B&H Pubishing Group. Excerpts used by permission, North American Mission Board, SBC, Apharetta, GA. Excerpts from Any-3: Anyone, Anywhere, Any Time (Monument, CO: WIGTake Resources, 2013) are used with permission.

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