How to Share the Gospel With Muslims

Editors’ Note: Christians didn’t discover the need for missions in the Muslim world on September 11, 2001. The Middle East is the homeland of our faith, too, the site of many great acts of God’s miraculous redemption. Long before the Twin Towers fell in Manhattan that clear fall day, Christians debated why the church has struggled to gain a hearing for the gospel where the call once sounded freely. Yet in the last decade, debate has intensified as we agonized over the depth of many Muslims’ hostility toward Christianity. Missionaries and academics have wondered aloud whether the problem extends beyond Western politics, military intervention, and spiritual bondage to the very way we present the gospel. Could our methods be to blame? Could more sophisticated contextualization unlock many more hearts for Christ?

These are the questions we asked experienced pastors and missionaries to answer this week. Whether you’re planning to take the gospel overseas yourself or supporting those who do, we hope these articles will help you make wise, informed decisions about this great missionary challenge of our generation.



“How do you pray?”

Ahmed and I had been sitting at a little teashop talking about various things when he asked this question. Like many other Muslims, he was curious about how Christians pray. I began to explain how our hearts need to be purified in order for us to approach God in prayer. He agreed and wanted to know more. “What do you say when you pray?” he asked. I told him that we can speak to God as a loving father. I then went on to show him the Lord’s Prayer from Matthew 6.

“Is that from the Bible?” he asked. “Yes it is,” I answered. He responded, “That’s beautiful! Can I get one?” From the beginning, it was obvious that God was working in Ahmed’s life to draw him to Jesus. It was a blessing to introduce him to Jesus the savior—whom he had only known as Jesus the prophet.

As we talk about Insider Movements and how we should or shouldn’t be sharing Christ with Muslims, two dangers can emerge. First, people can become a leery of Muslim evangelism out of fear of doing so incorrectly. We should have no fear in sharing the gospel with Muslims. It is the gospel that we are sharing, after all. It is powerful to save!

Second, we must remember that Muslim evangelism should not be merely talked about and debated on blogs or in academic circles. It is something that should be done wherever we find Muslims. In that endeavor let me offer some words of counsel to all who seek to make Christ supreme among Muslims.

Ground yourself in the fact that God is sovereign in salvation.

Muslims come to faith by a supernatural work of God, by which the Holy Spirit opens their hearts (Acts 16:14) and grants them the gift of repentance (2 Tim. 2:25). We believe that a Muslim coming to faith is not intrinsically connected to our form of contextualization, but rests solely on God’s divine intervention (Dan. 4:35; Ps. 115:3; John 6:64-65) and our humble obedience to proclaim the gospel (Acts 1:8; Matt. 9:38, 28:19-20). God is not concerned with glorifying a method; he is concerned with glorifying his Son. Strategies are useful and necessary, but none of them offers the “key” to Muslim evangelism.

Be diligent in working to understand the local culture and determine the best way to present the gospel.

God’s sovereignty is not meant to make us lazy, careless, or vague in our evangelism. It gives us hope, because our finite attempts to share the gospel are backed by an infinitely powerful Savior who has “ransomed people for God from every tribe and language and people and nation” (Rev. 5:9). Wanting to present the gospel clearly and knowing that God’s grace is irresistible are not mutually exclusive.

When it comes to understanding the local culture, we should seek to do two things:

  1. Know Islam. We need to ask ourselves, What are Muslims longing for? What keeps Muslims from attaining this? Don’t be afraid to read the Qur’an or other religious sources. These things will give you great insight into Muslims hearts and minds.
  2. Use their language. When I say “language” I’m referring to two things. First, speak their actual language. If you want to see a church planted among Arabic-speaking Muslims, learn Arabic. If you’re working among Pakistanis, learn Urdu. If among Bengalis, learn Bengali. Second, speak the language (figuratively) that communicates to them. My wife and I lived and worked among Arabic speakers. We learned early on that we could not get people to listen by presenting a beautiful apologetic syllogism proving Jesus is God. We had to use stories, parables, and passages from their religious books.

Center your gospel presentation on Jesus and the Bible.

The degree to which Muslim-background believers seek to retain their previous religion correlates with how we present the gospel to them. In other words, if we use the Qur’an extensively in our evangelism, we risk encouraging a sentimental attachment to it. Muslim-background believers may see the Qur’an as the means by which they understood the gospel and therefore have a harder time letting it go. If we present the gospel as fulfilling their previous religion, we open ourselves up to future problems.

I am not against the proper use of the Qur’an in evangelism. I am concerned with how much we use it. We should not give it center place in our gospel presentation. Jesus is the only way to the Father. Muslims must believe Jesus is their savior, and this belief can only come from the Scriptures. The story of redemption cannot be told from the Qur’an.

Don’t force your ideas on them.

Muslim evangelism can be messy; discipleship can be even worse. Each convert I worked with was different. I made it a point to preach the gospel and let it linger, giving them the time and freedom to think through the implications and determine how they should be applied in that particular culture. We should not attempt to impose our ideas or forms on Muslim-background believers. This means we shouldn’t impose either Western or Islamic expressions of Christianity on them. This is where much of the tension comes from.

We all have an idea of what we hope to see, and how we do Muslim ministry will be determined by our desired outcome. Insider Movement advocates envision implanting the gospel in a Muslim culture with the hopes that it will grow like yeast and lead to transformation from the inside out. In order to do this, they believe, the message must take on Islamic form. Anything less will be viewed as foreign and suspect. Others argue that Muslims need to be called out of Islam and gathered into a separate body with a clear Christ-centered identity. Anything less, they claim, would be viewed as syncretistic.

I would argue that both are correct. The gospel will take on a form of the culture that it is speaking to; if it doesn’t, it will not be understood. But the gospel will also speak with a prophetic voice within the culture that calls for transformation. It goes in and calls out. Our goal is to preach the gospel of Christ from the Scriptures and let the Spirit transform lives and communities.

In the end, expressions of the church or faith communities among Muslims may challenge all our views at some point. However, if these expressions are orthodox in their beliefs, Christ-centered in their view of the gospel, and not deceptive in their practices, we have cause for rejoicing. May God give us wisdom, grace, patience, and boldness as we seek to share the gospel with Muslims.

  • Kathy

    What do you say when they ask if Jesus is the son of God? In my limited experience, that’s always been a sticking point. When we say son of God we’re referring to the virgin-born reincarnate Christ. But when they ask about son-ship, they’re referring to copulation. How do you explain that without relying on “Christian-ese”?

    • JT Smith

      Hey Kathy,

      Great question! There is a lot of confusion for Muslims over the title “Son of God”. I tell them very clearly that I am not speaking in physical and sexual terms. The Arabic word for son can have a physical meaning or a figurative meaning. I give them examples of this and that usually clears up that misunderstanding. So explaining what the term doesn’t mean is not too difficult. However, explaining what the term does mean takes a little more effort. I usually use the title “Word of God” to help get them thinking on the right track. This title of Jesus is actually in the Qu’ran so they will not be offended by it. I usually say something like this:
      Jesus is God’s word therefore he communicates God’s will to us. Without God’s word we could never understand who God is. God’s word has always been with him. There was never a time when God was mute. Jesus, as God’s Son, reveals God to us. Son of God also shows his special relationship with God the Father. This makes him different than all the other prophets. Because Jesus has this special relationship with God he is able to be our mediator (this is a big deal in Islam).

      Helping Muslims realize the true meaning of Son of God takes baby steps. Sometimes it will feel like we are speaking gibber-gabber to them as we try to explain it. But God, in His timing, will help them understand. I usually walk them through one of the Gospels so that they can see everything in its context.

      Does that help a little, Kathy?

      • Hussein Wario

        You write, “The Arabic word for son can have a physical meaning or a figurative meaning.”

        There are two Arabic words for son: Walad and ibn. The current Bible translation controversy has come about because Wycliffe, SIL and Frontiers’ western experts claim there is only one Arabic word for “son,” which is “ibn.”

  • K.

    I loved this section of what you wrote!

    I would argue that both are correct. The gospel will take on a form of the culture that it is speaking to; if it doesn’t, it will not be understood. But the gospel will also speak with a prophetic voice within the culture that calls for transformation. It goes in and calls out. Our goal is to preach the gospel of Christ from the Scriptures and let the Spirit transform lives and communities.

    It’s one of the most helpful things I’ve seen written in this whole question of insider movements and contextualization, and it matches the heart-cry and prayers of the team I’m part of in the Muslim world.


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  • ReformedPresbyterianEP

    You said: “This means we shouldn’t impose either Western or Islamic expressions of Christianity on them.”

    But what you fail to see is that these types of statements fall from a liberal mindset pushing its way into missions. I do not believe I have a Western expression of Christianity, if I did I would want to reform it to be a Christian view of Christianity. If one believes certain doctrines and worships a certain way it is because they think it is the Biblical and therefore correct way to do so. For example. I would want all my converts to give up their non-Christian ways (even Americans) and only use inspired psalms for worship. But I’m sure many of your readers would think that my view is forcing a Western expression on these converts. I’d simply rebuttal with asking them if they would not do the same if they thought it was the Biblical form of worship. God is not silent with how He is to be followed or worshiped (the whole of Christian life).

    • Anar

      This is interesting; it’s something I’m thinking through and I mostly agree with you. However, isn’t it that we cannot reform to have a purely Christian view of Christianity, and our expressions of worship cannot be entirely culturally neutral? Would you want American converts to sing psalms in the original Hebrew? Like various modern languages, cultural expressions do not have to be seen as tainting God’s mission. Didn’t he create the multiperspectival aspect of human culture through the diversity (from Babel outwards)? In the New City, there will be all kinds of people groups and language groups represented. What does this mean? The liberal mindset pushing towards accepting sin (remaining muslim and breaking the first commandment) should be avoided, but isn’t there a difference between imposing one’s culture versus spreading the gospel and message to repent? The ways God can work and be worshiped are far greater and various then we could ever comprehend. He gave his word and spirit to help.

      • ReformedPresbyterianEP

        I am not advocating a culturally neutral view. I’m advocating a Christian Culture as the model that we as Christians are to move towards leaving our anti-christian culture behind.

        God spoke clearly through various languages and I believe that translations also speak the Word of God, so no, I do not require people to sing the Psalms in Hebrew.

        God will impose his culture on His people. God renews his people to new life and the renewing of their mind which puts them into a new family and a new culture.

        God has clearly laid out to us in Scripture the means He uses to spread the Gospel. We cannot improve upon it or dilute it by allowing anti-christian culture (American or Islamic or any worldly culture) to have priority over what Scripture clearly teaches.

        • Anar

          “God will impose his culture on His people.”

          I would think his culture would be multifaceted. For example, the ships of Tarshish and the camels of Midian are brought into New Jerusalem, into the culture of his kingdom.

          How can we know what one Christian Culture we move towards? Just like we don’t move towards leaving the non-biblical language of English behind to all use Greek and Hebrew, we cannot leave our extra-Biblical culture behind.

          “God has clearly laid out to us in Scripture the means He uses to spread the Gospel.”

          And the means he uses is people in cultures on mission within their culture and crossing into other cultures.

    • JT Smith

      Hey Ref Pres,

      Could you describe how the church should look in the Middle East?

  • M Craig

    Really enjoyed the post. Very good advice for reaching Muslims within a Muslim context. Would you do anything differently in sharing the Gospel with a Muslim in a Western context?

  • Alastair Buchanan

    Hi JT, How would you respond to the Bethlehem Baptist (+John Piper) ‘s position paper on Insider Movements and C5?
    Regards, Alastair

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  • Nancy Stouter

    Thanks for a great article.
    We fall into a trap when we here at home spend more time defining what evangelists far away should or shouldn’t do.
    Jesus tells us the fields are ripe. Let’s get involved and share the gospel with Muslims near if we can’t go overseas.
    There are ways to make friendships with Muslims here. Love scripture, love Jesus, and if you really click with a Muslim friend, love them. The Holy Spirit will get them asking and if you respond from what you really know about our Lord, you’ll be doing what Jesus wants. You’ll find you pray fervently about how to balance your actions.
    And as you learn and struggle in the context of real people and their real needs, this article will be helpful.

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