I interviewed six Muslims ’Äì one middle-aged lady and five men aged from about twenty to fifty years old. One had ’Äòconverted’Äô to Islam[1] from a nominally protestant Christian background, and the rest had grown up in Muslim families. Some had lived most of their lives in Muslim-majority countries (Egypt and Syria), and others had spent most if not all their life in the UK. These interviews revealed a significant range of perceptions of what it means to be a Muslim in terms of personal identity and practice, while ideologically all were quite similar. Unsurprisingly, given that we met most at a Muslim chaplaincy where one worked and four came to pray, all those interviewed were enthusiastic about their faith. This report, therefore, takes little account of nominal Muslim perceptions of identity and practice.
Among those interviewed what was central to their faith varied: the community, future rewards, purpose for life, and Islam as a well-structured way of living were each important to different people. Most found it quite easy to live out their Muslim identity in Britain, though recognising some tensions. They were firm on doctrinal differences but optimistic about relationships with Christians and open to co-operation as the Qur’Äôan commands Muslims to respect Christians. Some were focussed mainly on life now, others more on rewards after death, but for all, the sense of eternal life affected their lifestyle now.
Being part of a Muslim community (Ummah) is very important to the identity of all; for some it is absolutely central. This comes primarily from the ideology that all Muslims everywhere in the world belong to one nation. Those who had completed the Hajj[2] explained how wonderful it felt when this theory was realised on the pilgrimage, as people from every nation joined in complete equality and unity, all dressed alike. Those who had come to Britain from overseas found it very important to be immediately welcomed into a close-knit and like-minded Muslim community. Islam itself provides the ideological framework for rich community life because of shared beliefs and practices, and Muslims satisfy each others’Äô need to belong.
The certain prospect of rewards after death was central to the faith of some. Based mainly on traditions from the Hadith[3], these rewards are understood in very tangible and measurable ways. So some talk of 100 rewards given for a greeting, 10 for a response and 70 times the reward for acts of devotion (prayer, almsgiving etc) done at particular times, such as during Ramadan. The current life is seen as a test or examination, with results revealed after death. Men seemed to understand the rewards in terms of sensuous fulfilment in heaven, but despite the precision with which rewards were discussed, their exact nature seemed vague. Knowing that Allah sees everything, the prospect of future rewards greatly encouraged many Muslims to persevere through difficult disciplines such as the fasting of Ramadan. Measurable rewards provide the only sense of future assurance Muslims seem to have. However this was clearly not the only motivation for religious devotion.
Many spoke of the sense of fulfilment and purpose which Islam brings as vital to their identity as Muslims. Islam provides a logical and very reasonable framework for living as human beings now, individually and as a harmonious society. Several emphasised that worship is living and working now in a way focussed on the life to come and pleasing God. The understanding of the hereafter and humankind’Äôs place in the world as Allah’Äôs agent (Kalifah) provides a greater sense of purpose to life now, which otherwise would seem quite pointless given how short life is. The regular breaks for prayer, five times daily, can help with motivation for work at present, keeping one’Äôs focus on the overall purpose of life, and making one feel better now. Self-discipline is encouraged by precise regulations for every aspect of living. All interviewed considered Islam the best way for people to live.
For many, the once-in-a-lifetime Hajj experience encapsulates all of the vital aspects of Islam: a strong community experience, greater rewards, and time out to consider one’Äôs life and relationship with Allah.
Many Muslims found it easier to practice Islam in the UK than in Muslim-majority countries such as Egypt with governments suspicious of devoted believers. The main problem with living in the West was that people assume things about Islam which are not true. But they talked of a resurgence of interest in Islam recently, and welcomed more communication with non-Muslims. The main problem is that people (including Muslims) are badly educated about Islam.
There were clearly many implications for Muslim-Christian encounter from our discussions. Some aspects of Muslim practice challenge Christians to be more devoted and serious about their faith while others represent dangers to be wary of. As Chapman[4], Moucarry[5] and others would suggest, all were interested in dialogue and we found many valid points of contact and agreement in discussion.
Strong Muslim community identity powerfully challenges Christians, especially Westerners, to demonstrate that the church of Christ is at least as loving and accepting. Too often enquirers and new believers from Muslim backgrounds have not been welcomed fully into the church. Friendship-based approaches are likely much more meaningful to Muslims than cold evangelistic preaching. Christians should be characterised not just by their love of their own, but by their love for enemies’Äîa difficult but valuable witness to Muslims and others.
Islam appears very carefully thought-out, reasonable and pragmatic. The multitude of detailed laws helps one know one is on the right path. Christians affirm that living God’Äôs way is best for individuals and societies, but must explain with Moucarry that Christian ethics’Äîbased on principles and values and a God-changed heart’Äîare greater than human-centred regulations[6],[7]. Christians must work out what it means to live such good lives among Muslims that ’Äúthough they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.’Äù[8] Christians must remember that worship is about the whole of life, and is eternity-driven, but need to explain clearly the good news of God’Äôs undeserved favour and certain acceptance regardless of our merit. Gratefulness and love prompts us to obey God as our loving Father. So we eschew the notion of earning rewards, but perhaps should examine our underlying motives and how Christian religious actions are interpreted by Muslims. Some Muslims seem very open to the use of the media in education for Muslims. Christians must show the difference between Christian morality and Western movie morality.
There are clearly many significant differences in core belief and practice, which require patient explanation on the part of Muslims and Christians, but which cannot, in good conscience, be covered up. While accepting the man Jesus as the Messiah, Muslims, very rationally, cannot accept that he is God. With a different creation story, Muslims cannot accept that Man is made in God’Äôs image (making incarnation impossible), and Sin appears less serious a problem. Christians have the difficult job of humbly explaining that everyone begins life not in submission to but in rebellion against God, and so our ultimate need is not guidance but reconciliation to God.
It seems Muslims often establish such a solid theological framework that any evidence which challenges it must be discarded. So evidence for Jesus’Äô deity or resurrection, or for the reliability of the scriptures, however striking cannot be accepted because it does not fit their existing understanding. Christians should be wary of falling into this trap themselves and must seek ways to get to the heart, around these impenetrable theological barriers in dialogue with Muslims[9].
Despite the great differences, many Muslims recognise they have a special affinity to Christians as people of the book and should give and receive hospitality. I have been touched by the welcome given by Muslims. Unfortunately conspiracy theories, political ambition and bitter memories from history militate against the realisation of the potentially good relations between Christians and Muslims. Muslims often suffer under repressive governments as well as Christians. Whether or not acceptance and hospitality is actually practised by Muslims, Jesus’Äô command to followers, even in hostility: ’Äúlove your enemies and pray for those who persecute you’Äù[10].
Chapman C, Cross and Crescent, Leicester: IVP, 2002
Moucarry C, Faith to Faith: Christianity & Islam in dialogue, Leicester: IVP, 2001
[1] Many Muslims prefer not to talk about ’Äòconverting’Äô to Islam, but ’Äòreverting’Äô, since they teach that everyone is born a Muslim ’Äì submitted to God ’Äì but some people turn from that because of their upbringing.
[2] The Pilgrimmage to Makkah which all Muslims should try to make once in their lifetime, earning great merit at Judgment Day.
[3] Reports of what Muhammad did or said.
[4] C Chapman, Cross and Crescent, 172ff
[5] C Moucarry, Faith to Faith: Christianity & Islam in dialogue, 19 (and the whole book)
[6] C Moucarry, 259
[7] Colossians 2:20-23
[8] 1 Peter 2:12
[9] C Chapman, 172ff
[10] Matthew 5:44