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Introduction
There
is nothing entertaining about this book. It is not a book to sit down with and
enjoy, but to be used. It can be handled by individuals, pairs, or small
groups, but to do so will require hard work and concentration. It will demand
commitment. The material is somewhat easier to follow in a seminar context.
This
is a series of studies providing material designed to make Muslim contacts with
non-Muslim people more productive. Its purpose is to help Muslims avoid being
influenced by subtle attacks on Islamic behaviour. It also points out pitfalls
in religious discussions. Finally, it provides material for attaining a
goal-oriented, effective means of actively doing da'wa, or inviting people to
Islam.
These studies are
not for the one who wallows in love and tolerance, maintaining that all
religious traditions are equally valid and that all ways lead to God. It may
well be that all ways lead to God, but then all will stand before Him to be
rewarded or punished according to what they have done with the revelation of
truth given to them. The philosophy behind this book is that there is a faith
that is right and true, and all other faiths are deviations to a greater or
lesser degree. Furthermore, all people have the obligation to find and follow
that faith. Finally, all people have the obligation, once having found faith,
to propagate it in appropriate ways.
Three
sources make up the basis of these contemplations. The first is the theoretical
framework of academic Comparative Religion, and Missiology. The second is the
context of missions targeting Muslim populations. The third is the Qur'anic
advice on how to meet the people of the Book.
The
most important question of the reader will be how to use this material. First
of all, this book presents a theory and philosophy. This means that the
careless reader, looking for quick and brief advice, may be disappointed. In
the long run, this will save time and energy. It is also more effective to gain
a deeper understanding of what one wants to do, than merely to pick up a few
tips without actually changing one's approach.
This study is
based on the philosophy that the Bible can be used effectively in dealing with
the people of the Book, for the very good reason that the Bible more
consistently teaches Islam than it does Christianity. Working with Jews is
another matter, since Judaism, both in teaching and practice, is very close to
Islam. It is of little use to point out to Jews that the Bible does not support
the doctrine of the Trinity, for example. They do not believe in it anyway.
Although there is a focus on Christian-Muslim relations, much of the material
in this study can be applied especially to secularized people, who
unconsciously maintain many Christian misconceptions, and even to people of
other religious traditions.
The chapters of
this study will describe the true faith to some extent, and point out ways in
which other traditions have deviated from the right path. Finally, they will
give several models of ways of propagating the faith, ways that are based on
experience and research, on a realization of the contemporary challenges met by
Muslims, especially as targets of Christian evangelization, and on some
Qur'anic passages giving guidance in how to deal with the people of the Book.
This study presents the theory and practice, but not all of the essentials. It
is meant to be used in conjunction with the Qur'an, other Islamic literature, and
insofar as people of the Book are concerned, the Bible and Islamic studies of
the Bible.
This material is
designed to be used by individuals, partners in doing da'wa (invitation to
Islam), and small, informal groups established with the purpose of inviting
people to Islam. The expertise can be best acquired through participation in
seminars focusing on the material in a systematic way, and dealing with the
questions of the participants as they come up. The greater focus is on what an
ordinary person can do with very limited means. This is not to neglect the
importance of the grand message or mass movements. Rather, it hopefully
prepares the ground for things more effective. Great movements start with a few
people with dedication and who grasp the opportunities.
A number of
methods of da'wa are dealt with and evaluated. Some of them are simple, and
require little preparation. Among these is distributing literature in various
ways. Some, though important and needing great preparation, are barely
mentioned, because they require great resources. Among these are medical,
social, and educational work. So the main emphasis here is on what one or
several dedicated individuals can do. This does not mean that the matters
presented here are not of interest to those doing a more extended work. The
matters discussed are actually vital for all Muslims.
The first chapter
points out that different beliefs require different approaches, so that the
style of presentation must change according to the content of the information.
Examples are drawn from the three primary beliefs in which Christians and
Muslims differ: the oneness of God, the prophethood of Muhammad, and the
Imamate. Each doctrine because of its content requires its own kind of
presentation.
It cannot be overemphasized
that work should be done systematically. A written file should be maintained
for each individual for whom da'wa is being made. The second chapter notes
various spiritual types and ways of approach, changing the focus from
differences in the content of information to differences in the kinds of people
who receive it. A written evaluation of each individual's spiritual typology
should be made. This means that one must find opportunities to ask the
individual what his beliefs and practices are. A second sheet should be taken
to evaluate the ways of approach and plan specifically in what situations they
can be implemented.
The third chapter
argues for setting goals of spiritual change. This should also be evaluated for
each individual, based on the spiritual profile that has already been made. It
is no use to spend time convincing people of what they already believe. On the
other hand, unless a systematic plan is made, important goals will be
forgotten.
The fourth chapter
points out the differences between Islamic and Christian beliefs, while the
fifth chapter points out the differences in practice. These chapters are
valuable for refining the spiritual profile and the goals already made in
chapters two and three. Chapter six
provides similar material from the point of view of the secular challenges of
the modern world as well as from non-Christian traditions.
Chapter seven
gives a survey of the missionizing practices of Christians. It evaluates them,
showing why most of them are inappropriate in Islam. However, some tips on
da'wa can be gleaned from them. But for the most part, they are useful to know
in order to avoid them. Chapter seven also proposes an Islamically based model
for doing da'wa. It is not meant to be followed literally, but as a point of
departure for developing a working and effective program that takes little time
and money. It can be adapted to the needs of individuals, partners or couples,
or small, informal groups.
Chapter eight is a
study of the passages in the holy Qur'an that contain the expression "people of
the Book" and give guidance on how to relate to them. This guidance is in sum an
excellent rule of da'wa outlined in sixteen points. Anyone attempting da'wa
should memorize this sixteen-point da'wa plan and keep it constantly in mind
while dealing with the people of the Book.
Chapter nine is an
appendix, giving general guidance to the use of the Bible and at the same time
forming a bridge to the following parts, where the Biblical support for Islamic
belief and practice is overwhelmingly copious. It points out some of the
pitfalls in using the Bible.
These
missiological essays were written not only to inspire commitment to inviting
people to the right path, but to make people realize how important doing so
actually is. It is a matter of survival.
Thomas McElwain
