English Intercede

As we intercede for Muslims, we often are acutely aware of the barriers they face in accepting Christ. Muslims must navigate through many layers of religion, culture, and familial relationship, which often seem like an impenetrable wall. Yet, as followers of Christ, we can be reticent to examine our own hearts or, better yet, allow the Spirit to inspect our hearts to identify any barriers resident within us toward Muslims.

After the Emancipation Proclamation, African Americans found themselves in a very difficult situation: their essence had been stripped away through generations of slavery and they were trying to regain a sense of belonging and an identity that separated them from White oppression. Some, like Marcus Garvey of the Universal Negro Improvement Association (UNIA), advocated a return to the African motherland. Others, having been influenced by Garvey’s desire to uplift African Americans, took a different approach. Two such movements arose in the early decades of the twentieth century, each with a desire to achieve equality, a focus on cultural history, and a need for land as a sign of power.

Regarding Jesus, the typical Muslim will say, “Our holy book affirms his virgin birth, his prophethood, his power to work miracles, and his soon return.” This statement sounds like something every Christian could easily affirm. However, the reality is that in most Islamic contexts the best thing a Muslim could do—embrace Jesus as Savior—is seen by the Islamic community as the worst thing he or she could ever do. The topic of Jesus is one of the most theologically charged conversations you will have with Muslims, and yet it is the most important one.

Do Christians and Muslims worship the same God? Increasing numbers of Christians and Christian missiologists are now responding in the affirmative, especially as they seek amicable relations with Muslims. This article looks at this age-old question from the Islamic point of view, noting that Muslim scholars have not mirrored their Christian counterparts in moving toward theological reconciliation. Indeed, the foundational teachings and example of Muhammad restrict them from doing so, thus creating a dynamic of “one hand clapping” in interfaith discourse.

The fact is that more and more Muslims are embracing Christ. Their families and friends are observing this process and seeing their loved ones have not gone crazy. Due to these new converts’ willingness to sacrifice their own honor and social desirability, they are lessening the shame of embracing Christ. More and more Muslims are starting to think and feel that embracing Jesus Christ might be a good idea!

Our hearts yearn for Muslims to come to know Jesus as Savior and Lord. We must strive to make scriptural truth available in the most culturally sensitive manner possible. However, a clear reading of Scripture emphatically rejects he syncretistic practice that recognizes elements of Muhammad’s prophethood as valid or merely innocuous. Nor does the Scripture provide affirmation for new believers from Muslim backgrounds to continue reciting the Islamic shahada. The Holy Scriptures require abandonment of both ideas. May the good news ring out louder and clearer than ever that Jesus Christ alone is worthy of our loyalty and allegiance.

This article will explore ways Islam diverges from biblical truth about the person and work of the Holy Spirit. Understanding these divergences enables Christ-followers to respond compassionately to errant Islamic characterizations of the Holy Spirit, especially the accusation of tri-theism—the Islamic claim that Christians worship three gods.

A few years ago a pastor in the Middle East was imprisoned by the dictator of his country. Upon Pastor *Majid’s release, members of his extended clan, who had fled to the safety of the West, urged him and his wife and children to join them. Bombs randomly exploded near his front door, pressure from Islamic extremists mounted, and the future was bleak. Members of his congregation regularly fled the country in hopes of finding a better life.

As a Christian of Muslim background, I appreciate the many challenges the church has faced over the past 14 centuries in presenting the gospel to Muslims. It is not surprising there is much debate in Christian circles on how best to accomplish this commission. The fault line in this debate seems to have settled over translation issues related to the divine, familial terms, “Father” and “Son of God.” Since Bible translations rest upon certain theological and missiological foundations, any miscalculations in laying these foundations will tip the whole “House of Translation” out of plumb.

In Daniel’s prophetic visions, there is a description of a ruler who arises out of the wreckage of previous kingdoms. He will be “a stern faced king, a master of intrigue, who will consider himself superior, and by causing deceit to prosper, will succeed in whatever he does, causing astounding devastation to the saints. He will become very strong but not by his own power and will destroy many when they feel secure” (Daniel 8:9-12, 23-25). Daniel prophesies that this king will be overcome, “but not by human power.”

He will be “a stern faced king, a master of intrigue, who will consider himself superior, and by causing deceit to prosper, will succeed in whatever he does, causing astounding devastation to the saints. He will become very strong but not by his own power and will destroy many when they feel secure” (Daniel 8:9-12, 23-25). Daniel prophesies that this king will be overcome, “but not by human power.”

Intense international focus on Islam, especially in the wake of current events, has generated renewed interest in better understanding its claims. Unlike the story usually told by Muslims, relatively recent historical research is uncovering new facts with important implications that can help us make sense of it all.