EXPLORE. EQUIP. ENGAGE. Muslims Are Searching

SAHARA CHALLENGE MANUAL

2020 EXPLORE. EQUIP. ENGAGE. Muslims are searching. Go prepared.

WRITTEN AND COMPILED BY FOUAD MASRI

Published in the United States of America.

Quotations from the Qur'an are from The Quran Translation, 7th Edition, by Abdullah Yusef Ali (Elmhurst NY: Tahrike Tarsile Quran, Inc., 2001 ).

All Scripture quotations, unless otherwise indicated, are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved. “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” – Jesus (John 10:10)

Greetings in the name of our Lord and Savior Jesus Christ!

I welcome you to Sahara Challenge, an intensive, practical training program designed to prepare Christians for a Biblical and effective ministry among Muslims.

Crescent Project is an interdenominational Christian ministry focused on helping fulfill the Great Commission to the Muslim world. Our goal is to see every Muslim have an opportunity to respond to the Gospel and be connected to a true follower of Jesus.

Our mission is to inspire, equip and serve the Church to reach Muslims with the Gospel of Christ for the Glory of God.

The challenge for the body of Christ in this generation is to take the gospel message to the hearts of thirsty Muslims. They are in need of the living water, our Lord Jesus Christ.

I trust you will meet the challenge!

Make the best use of your time. Equip yourself. Enjoy the teachers, the discussion time, and the fellowship with other believers.

I pray God will use this course as fire that refines your soul and make you useful as a chosen vessel to offer refreshment to all who are thirsty.

Reaching Muslims for Christ,

Fouad Masri President/CEO, Crescent Project SAHARA CHALLENGE

CONTENTS

PART ONE: THE BIBLE PART FIVE: CULTURAL SKILLS 1: No God but God ...... 11 1: God Defined Cultue...... 86 2: The Book God Breathed...... 14 2: Cultural Transition...... 91 3: God’s Historic Heartbeat...... 16 3: Incarnational Ministry...... 94 4: Gender Do’s and Don’ts...... 97 PART TWO: ISLAM 1: Islam Rising and Falling...... 22 PART SIX: LEADERSHIP 2: Islamic Belief System...... 27 1: Motivational Leadership...... 101 3: The Pillars: A Shaky Structure...... 30 2: Ministering as a Team...... 102 4: The Spiritual, The Powerful, The Occult...... 32 3: Conflict and ommunication...... 104 5: Tipping the Scales...... 34 4: Character of a Leader...... 105 6: Behind the Veil...... 36 APPENDIX PART THREE: SPIRITUAL FORMATION A Guide to Prayer Walking...... 110 1: New Life in Christ...... 41 A Visit to the Mosque...... 113 2: Spiritual Warfare...... 44 Arabic Phrases to Use...... 114 3: Stewardship of God’s Assets...... 45 Your Evening with the Lord...... 115 4: Daily Disciplines...... 48 After My Evening with the Lord...... 116 What Does the Bible Say about Jesus?...... 117 PART FOUR: MINISTRY SKILLS The Parables of Jesus...... 122 1: Compelling Evangelism...... 53 Jesus in the Bible and the Qur’an...... 124 2: Is the Injeel Corrupted?...... 58 Jihad: An Islamic Perspective...... 126 3: God’s Final Revelation?...... 61 What do Muslims think of America?...... 136 4: What Do You Think of Muhammad?...... 63 Recommended Reading...... 141 5: Is God a Trinity?...... 65 Bibliography...... 142 6: Who is Isa bin Maryam?...... 67 Glossary of Terms...... 143 7: Who Died on the Cross?...... 69 8: The Arab-Israeli Conflict...... 71 9: Gospel of Barnabas...... 73 10: The Christian Shahada...... 76 11: Adha in the Injeel...... 78 12: Discipling Believers...... 80 13: The Church Plant...... 82

4 © CRESCENT PROJECT 2020 SAHARA CHALLENGE

“Water will gush forth in the wilderness and streams in the desert. The burning sand will become a pool, the thirsty ground a bubbling stream.”

MORE THAN 1.8 BILLION MUSLIMS TODAY movement conquered many lands and gained LIVE IN A SPIRITUAL DESERT AND DO NOT converts, it has deprived its followers from spiritual EXPERIENCE THE POWER OF THE LIVING satisfaction. Islam offered an intricate religious system but failed to offer salvation or peace to its WATER, OUR LORD JESUS CHRIST. followers.

Democracy and education might temporarily Sahara – or “sahra” in Arabic – means desert, and heal some Muslims’ open wounds, but spiritual it describes the spiritually dry state of the Muslim transformation will come only with the knowledge world today. Our vision through Sahara Challenge and lordship of Jesus Christ. He alone will bring is to equip Christians to become vessels in the streams in the desert. hand of God to pour out fresh spiritual blessings on the Muslim world. Christ alone is the true living The goal of Islam has always been to create a water that can quench the thirst of many Muslims. community of the faithful replacing the body of Christ. Although Islam as a political and religious

THE PURPOSE BEHIND THE CHALLENGE

Ministry to Muslims has been described as end up offending those we set out to reach! We all challenging, fruitless, and even unnecessary. aspire for our ministry efforts to be informed by Of course that does not dissuade us from love, discernment, and truth. trying to share the Gospel with Muslims, but it is a disheartening report. Is the task really as Crescent Project believes that for those ministering impossible and hopeless as it seems? among Muslims, practical training is a must. Sahara Challenge is an intensive, innovative course When Christians seek to minister to Muslims, designed as a blueprint for anyone called to serve whether in the United States or abroad, what among Muslims. With a practical approach to preparation have they received? Are they ready training that focuses on challenging, informing and spiritually, mentally, and personally – or just equipping Christians to witness to Muslims, Sahara intellectually? Could it be that the “lack of fruit” in Challenge has instilled hope in Christian workers Muslim ministry is partly due to Christians’ lack of from Bangladesh to Boston since 1999. training? We are here to turn your burden into a joy. We Sometimes we try to learn about Islam by hope you leave this place knowing that reaching osmosis, or by self-study with pamphlets or books. Muslims is possible, the Word of God is powerful, Unfortunately, we often learn the hard way and and Jesus Christ is worth it!

“I HAVE READ SEVERAL BOOKS AND WEBSITES THAT DEALT WITH REACHING MUSLIMS, BUT EVERYTHING THAT I STUDIED ONLY LEFT ME FEELING THE BURDEN OF THE TASK BEFORE ME.

Sahara Challenge removed the burden and turned the ‘task’ into a joy.

It set my wife and I free to openly and intentionally engage Muslims in conversations about Christ. You will not only leave Sahara Challenge with a wealth of information on how to reach Muslims, but also with great faith that the job can be done.”

Keith, Sahara Challenge graduate and Christian worker among Muslims

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WHAT WE'RE ABOUT

• A CONCERTED PRAYER EFFORT We challenge Christians to unite in prayer for the Muslim world every Friday at noon. • PERSONAL OUTREACH We work to connect you with mobilization opportunities relevant to you and your location. • TRAINING We train committed Christians through training seminars and programs. • NETWORKING Networking with other ministries to send trained Christians to serve the Muslim world. • RESOURCES We provide sensitive and biblically-based materials that bridge the gospel to Muslims.

WHAT WE VALUE

1. WE ARE COMMITTED TO A GROWING personal relationship with Jesus Christ. 2. WE HAVE FAITH that God can and will save millions of Muslims. 3. WE MODEL lifestyle evangelism to every Muslim we meet. 4. WE REFUSE to involve ourselves in denominational divisions that create bitterness. 5. WE MAKE USE of transferable tools that will spread the gospel among Muslims. 6. WE ARE COMMITTED TO BRIDGING Christian doctrines to the Muslim heart and mind. 7. WE ARE COMMITTED TO DISCIPLESHIP and leadership training.

WHERE YOU CAN REACH US

P.O. Box 5681924, Franklin, TN 37068 (888) 446-5457

www.crescentproject.org

EMPOWERMENT INITIATIVE Crescent Project ErecognizesMPOWERMENT the vulnerability concerns of all who come to Christ from a Muslim background, especially for Muslim women and their children.INITIATIVE

TheseCrescent critical Project issues recognizes require thea systematic vulnerability approach concerns toof allproduce who come a secureto Christ environment from a Muslim where background, new lives especially can confidently for Muslim growwomen in andChrist. their children.

EQUIPPINGThese critical issues WOMEN require a systematic TO REACH approach WOMEN to produce a– secure environment where new lives can confidently grow in Christ. • The most culturally appropriate way to build bridges with the most vulnerable Muslims, typically women and children, is Equippingby equipping Women Christian to women Reach with Women foundational— knowledge, • applicableThe most culturally resources, appropriate and best way practices. to build bridges with the most • 70%vulnerable of the 321,000Muslims, wetypically have women trained and in thechildren, past 10is by years equipping are ChristianChristian womenwomen with foundational knowledge, applicable resources, and best practices. • ANNUAL GOAL: Equip 70,000 Christian women domestically, • internationally,70% of the 321,000 specifically we have trainedto reach in theMuslim past 10women, years areusing basic, virtualChristian and women. advanced means. • Annual Goal: Equip 70,000 Christian women domestically, internationally, specifically to reach Muslim women, using basic, virtual and advanced means. SAFE HOUSE NETWORK – • SafeMuslims House who Network come to —faith in Christ, often are subject to • difficulty,Muslims who even come violence. to faith in Christ, often are subject to difficulty, • Women,even violence teens,. and children are the most vulnerable and no • safetyWomen, net teens, exists. and children are the most vulnerable and no safety • Wenet will exists. establish and coordinate a network of “safe houses” from • coastWe will to establishcoast. and coordinate a network of “safe houses” from • ANNUALcoast to coast.GOAL: 10-12 safe houses established through our • anchorAnnual church Goal: 10network.-12 safe houses established through our anchor church network.

CHRISTIAN-BASEDChristian-Based ESL —ESL – • • EnglishEnglish as as a a SecondSecond LanguageLanguage (ESL)(ESL) class isis aa powerfulpowerful connectionconnection tooltool.. • • WeWe will will launch Christian Christian-based-based ESL ESL targeting targeting Muslim Muslim communities . • communities.We will coach our partner churches on the launching of Christian- • Webased will ESL coach classes. our partner churches on the launching of • ChristianbasedAnnual Goal: 10 ESL-12 classes. churches establishing Christian-based ESL. • ANNUAL GOAL: 10-12 churches establishing Christian-based ESL. Growing in Grace (Discipleship)— • Learning the ways of Jesus begins at “zero” for a Muslim who GROWINGcomes to faith. IN GRACE (DISCIPLESHIP) – • • LearningWe will produce the ways new of discipleship Jesus begins resources, at “zero” specific for a Muslim to the needs who comesof Muslim. to faith. • • WeEvery will Muslim produce who new come discipleship to faith will resources,have a Bible specific conveyed to the needs ofrelationally Muslim. and personally. • • EveryAnnual Muslim Goal: who Engage come 70,000 to faith Muslim will backgroundhave a Bible believers conveyed in relationallyrelationally driven and personally. discipleship. • ANNUAL GOAL: Engage 70,000 Muslim background believers in relationally driven discipleship.

8 © CRESCENT PROJECT 2020 PART ONE THE BIBLE

© CRESCENT PROJECT 2020 9 SAHARA CHALLENGE PART ONE: THE BIBLE SESSION 1: NO GOD BUT GOD God’s heart for the world, including Muslims How the character of the One and Only God reaches the Muslim context

WHEREVER GOD IS, HE INTRODUCTION PURIFIES. WHEREVER WE GO, WE TAKE THE KINGDOM. Islam claims to be the youngest of the three monotheistic religions, a pure religion without need for reform. What hopeful message can we bring to Muslims about the One and Only God – the God of the Bible?

Discuss the following questions in small groups:

• What characteristic of God resonates with you most? • How does the Trinity differ from tri-theism? • What is the character of God in the Bible? • What is the role of the Holy Spirit? “WOE TO ME!” I CRIED. “I AM RUINED! FOR I AM A MAN OF UNCLEAN LIPS, AND I. GOD THE FATHER, EXODUS 3:13-14 I LIVE AMONG A PEOPLE OF 1. The Names of God: Isaiah 42:8 UNCLEAN LIPS, AND MY EYES HAVE SEEN THE KING, THE The Creator Genesis 1:1; Genesis 2:19-20 LORD ALMIGHTY.” I Am (Yahweh) Exodus 3:11-15 Isaiah 6:5 El Elion - The Most High Psalm 47:2 El Shaddai - God Almighty Elohim Omnipresent - All present Omniscient - All knowing Omnipotent - All powerful

2. The Character of God: Isaiah 6:1-8

King Uzziah: A good king who fell into spiritual pride, 2 Chronicles 26:16-21

Sovereign King Holy Leviticus 21:7-8 Just Leviticus 19:15; Acts 10:34; Romans 2:9-11 Merciful Nehemiah 9:31; Deuteronomy 4:31 Forgiving 1 Kings 8:50; Matthew 6:14; Mark 11:25-26; Colossians 3:13

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Loving (Agape) 1 John 4:8; 1 John 4:16

3. The Heart of God: Jonah 3:10-4:10

Christ came as mercy Matthew 12:41 His will is that no one will perish 1 John 4:8; 1 John 4:16

Group Discussion Time

How does knowing and believing the character of God aid you in sharing

God with Muslims?

II. JESUS THE SON

Son of God: Luke 1:26-38; John 10:14-36

Son of Man: John 8:27-59

Word of God: John 1:1-12; Hebrews 1:1-14; Revelation 19:16

Group Discussion Time

• What are other titles and names of Christ from the Bible (i.e. Lamb of God, Light of the World, Water of Life, The Good Shepherd)? • How can these titles reflect Christ’s work of redemption? • How could Jesus’ different names be used to bridge the Gospel to a Muslim? • What can Jesus offer Muslims that they don’t already have?

III. THE HOLY SPIRIT OF GOD

Who is the Holy Spirit?

• The Third Person of the Trinity • Performs miracles (Matthew 1:18) • Equal with God (Matthew 28:19; Luke 3:21; Acts 5:3; Acts 1:16)

Is the Holy Spirit an emotion or a Person?

• Mind (1 Corinthians 2:10-11) • Will (Acts 13:2-5) • Emotions (Ephesians 4:30)

Why did He come?

• To glorify Christ (John 16:7) • To convict the world of sin, righteousness, and judgment THE HOLY SPIRIT IS NOT A • To guide us (Acts 16:6; Matt. 3:11) VEGETABLE. • To indwell the believer (1 Corinthians 6:19) • To empower the believers (Acts 1:8; Acts 4:8; Acts 4:31) • To regenerate and renew (Titus 3:5) • To equip the believers (Mark 13:11; Luke 1:67; Luke 2:25; Luke 12:12) • To remind us (John 14:26; Romans 8:26)

The Holy Spirit in the Qur’an:

Muhammad as the comforter/helper (compare John 14:16, 26 and John 16:7).

In recent years, it has been common for Muslims in the West to quote theses verses and claim it refers to the prophet of Islam, Muhammad. Sadly, Muslims fail to study the original languages or the scriptural context, which show us the Comforter comes to glorify Jesus and live within the believer forever. Muhammad does not live in any believer nor does he glorify Jesus Christ of Nazareth.

Is the Holy Spirit the Spirit of God? (Acts 10:38; Surah 2:87; Surah 5:110)

There is no known function of the Holy Spirit in the Qur’an. MUHAMMAD DOES NOT LIVE IN BELIEVERS NOR DOES HE GLORIFY JESUS CHRIST OF Group Discussion Time NAZARETH. How is the Holy Spirit vital in ministry to Muslims?

CONCLUSION

As a team, share with the rest of the class your conclusions about how God’s character of Father, Son, and Spirit can relate to the Muslim context.

How big is your God?

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SESSION 2: THE BOOK GOD BREATHED How history affirms and backs the Bible’s trustworthiness

INTRODUCTION

God is not silent; He communicates.

Is the Bible trustworthy?

(2 Timothy 3:16; 2 Peter 1:20-21)

I. HISTORY APPROVES THE BIBLE

Unity of the Bible

• 2000 years. 1000 translations. Same Message. • 66 books. 40 authors. Spanning 1500 years of history. 3 languages. 3 continents. • One Theme: the Lord Jesus Christ. • The Old Testament: The scribes and method of copying • The manuscripts of the Old Testament • Composition: Torah—Kethubiim—Nevi’im

Correct History

• Creation >> Epic of Gilgamesh / Hathor’s Wrath • Patriarchs >> Ebla • Exodus >> Ramses II • Exile >> Assyrians and Babylonians • Return >> the Dead Sea Scrolls • Hellenization >> Herod the Great

Message

• Torah >> Beginnings • Kethubiim >> History of man without the power of God • Neviim >> Prophets - God will be with us. God will write his law on our hearts.

The New Testament

• Writers • Cities of the Roman Empire and beyond • The Manuscripts of the NT

Composition:

Gospels Life of Christ Acts History of early church Epistles Real life application of the teachings of Christ Apocalypse Revealing end times

II. INTERNAL EVIDENCE

• Soldiers paid off (Matthew 28) • Agreement (Matthew 19:24; Mark10:25; Luke 18:25)

III. EXTERNAL EVIDENCE

“Thus far, no archaeological discovery has ever been made in the Bible lands which contradicts a well-understood Biblical statement in the Bible.” – Dr. Nelson Glueck, President of Hebrew Union College in Cincinnati, OH, with over ten years excavation experience in Palestine

IV. THE MESSAGE

• One united message – the salvation of Humanity • Unique teachings • Successful results

E. THE DISCIPLES

No one dies for a lie he conjectured.

CONCLUSION

How is historical evidence for the Bible’s integrity useful in sharing the Gospel with Muslims?

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SESSION 3: GOD’S HISTORIC HEARTBEAT How God, throughout history, has always accomplished His purpose among Muslims “THIS GOSPEL OF THE KINGDOM MUST FIRST BE PREACHED AS A TESTIMONY INTRODUCTION TO ALL NATIONS, AND THEN THE END WILL COME.” History reflects God’s purpose in spreading the Gospel Matthew 24:14 God’s design for Israel—a lighthouse for the nations—a blessing for the nations

Discussion

• Discuss God’s heart for the nations as revealed in Matthew 24:14. • Discuss the statement “God will either have a holy people or He will not have a people at all” in relation to fulfilling the Great Commission.

Five Eras of Missions in Modern History

Romans AD 1 – 400 Barbarians AD 400 – 800

Vikings AD 800 – 1200 Saracens AD 1200 – 1600 Ends of the Earth AD 1600 – Present

ERA 1: ROMANS (AD 1 TO 400) “THOU HAST MADE US FOR THYSELF, O LORD, AND OUR 33 Crucifixion and Resurrection of our Lord Jesus Christ Pentecost HEARTS ARE RESTLESS UNTIL signifies Christianity is not a Jewish sect Arabic spoken by the THEY FIND THEIR REST IN disciples – God’s heart for the Muslims (Acts 2:11) THEE.” 40 Disciples spread the Gospel out of Jerusalem Paul contrasts Mosaic Law to the Law of Christ Augustine of Hippo Jerusalem (Acts 2:5-9); Samaria (Acts 8:5-6/9:31); Phoenicia (Acts 11:19/15:3); Syria (Acts 15:23); Asia (Acts 16:6-9/19:10); Philippi (Acts 16:12); Athens (Acts 17:10); Rome (Acts 18:2-4); Illirycum (Romans 15:19); Spain (Rom.15:24); Jerusalem, Samaria, Ethiopia (Acts 8:27);

Egypt (Acts 18:24); Libya (Matthew 27:32/Mark 15:21/Acts 11:20); Black Africa (Acts 13:1); Jerusalem, Arabia (Galatians 1:17), India 70 Fall of Jerusalem c. 200 Monasticism begins in Egypt 280 Gregory converts the king of Armenia THE COUNCIL OF NICEA 305 Anthony of Egypt organizes a colony of hermits DIDN’T DETERMINE WHAT 312 Constantine becomes a Christian WAS THE WORD OF GOD. IT DETERMINED WHAT WASN’T. 324 Constantine sole ruler and emperor (+ tolerance – state religion) 325 Council of Nicea 348 Ulfilas (Wulfila) began his Gothic translation of the Bible 395 Augustine Bishop of Hippo – (Algeria) 398 Chrysostom Bishop of Constantinople 405 Armenia declared Christian due to the efforts of Mesrop

Group Discussion Time

What have you learned from the “Romans” Era of Missions that you could apply today in reaching out to Muslims?

ERA 2: BARBARIANS (AD 400 – 800)

410 The Goths sack Rome 430 Death of Augustine of Hippo – Berber conversion 455 The Vandals take Rome after repeated raids by the Huns and the Visigoths 460 Death of Patrick the Apostle to Ireland 563 Columba leaves Ireland to Iona Barbarians reached by the Celts and the Benedictine monks. Phoenician sea routes Celtic Monasteries vs. Roman Catholic Monasteries Methodist Expansion vs. Presbyterian 590 Charlemagne copies the Bible Missionaries to the Germans and the Anglo-Saxons 610 Muhammad claims prophethood in Arabia 622 Escapes (emigrates) to Yathrib (Medina) THE BERBERS: NOT 632 Death of Muhammad PERMITTED TO WORSHIP IN 638 Arab conquest of Jerusalem THEIR OWN LANGUAGE. 640 Muslims conquer Iraq, Syria, and Egypt 655 The Qur’an collected by Caliph Uthman ben ‘Afan

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711 Muslim conquest of Spain 732 Charles Martel defeats Muslims in the Battle of Tours (Historical events in the Muslim world in Bold)

Group Discussion Time

What have you learned from the “Barbarians” Era of Missions that you could apply today in reaching out to Muslims? JOHN OF DAMASCUS (790 AD) WAS THE FIRST MINISTER TO MUSLIMS THAT ERA 3: VIKINGS (AD 800 – 1200) REQUIRED CHRISTIANS TO READ THE QUR’AN AND BE 793 Northmen begin invading southern settlements FAMILIAR WITH ITS TEACHING 800 Vikings invade the Holy Roman Empire (catholic) BEFORE CONVERSING WITH Barbarian Christians face the Vikings MUSLIMS. EMPLOYED BY THE 863 Cyril and Methodius Apostles to the Slavs MUSLIM CALIPH YAZID, BEN 988 Conversion of Russia – Vladimir baptized MU’AWIYA. JOHN OF 996 Persecution of Christians in Egypt under Caliph Al-Hakim DAMASCUS OFTEN BASED HIS WRITINGS ON CONVERSATIONS 1037 Unification of Castile and Leon WITH HIS MUSLIM FRIENDS. 1054 Leo IX – declares the Petrine Doctrine – the Great Schism 1093 Anselm archbishop of Canterbury 1098 Anselm’s Theology of the Atonement 1099 Crusaders take Jerusalem – the First Crusade 1187 Defeated by Saladin (a Kurd)

Group Discussion Time

What have you learned from the “Vikings” Era of Missions that you could apply today in reaching out to Muslims?

ERA 4: SARACENS (AD 1200 – 1600) “THERE WILL BE ABSOLUTION St. Francis of Assisi—witnesses to the Egyptian Emir AND REMISSION OF SINS FOR 1212 The Children’s Crusade ALL WHO DIE IN THE SERVICE OF CHRIST.” 1295 Mongol dynasty converts to Islam Pope Urban II, 1315 Raymond Lull—establishes missions to Muslims, dies in Algeria preaching the First Crusade 1348 The Black Death 1375 John Wycliffe – establishes the Lollards – excommunicated twice 1418 Thomas a Kempis writes the Imitation of Christ

1453 Constantinople falls into the hands of the Turks 1492 Muslims expelled from Spain / Columbus sails west 1498 Savonarola burned in Florence 1517 Luther posts the 95 theses at Wittenberg 1522 Ignatius of Loyola begins the Society of Jesus Christ—Army for the Pope 1536 John Calvin writes the Institutes 1545 Council of Trent 1560 John Knox reformation in Scotland 1570 The Geneva Bible

Group Discussion Time

What have you learned from the “Saracens” Era of Missions that you could apply today in reaching out to Muslims?

ERA 5: ENDS OF THE EARTH (AD 1600 – PRESENT)

1600s 1611 King James Bible published “I FEEL NOW, THAT 1620 The Mayflower sails to America ARABIA COULD EASILY 1684 John Bunyan writes The Pilgrim’s Progress BE EVANGELIZED WITHIN 1700s 1722 Count Zinzendorf founds the Pietist Herrnhut colony THE NEXT THIRTY YEARS IF IT WERE NOT FOR THE 1738 Conversion of John Wesley – the Methodist Revival WICKED SELFISHNESS OF 1740 George Whitefield in America CHRISTIANS.” 1776 United States of America Declaration of Independence

–Samuel Zwemer, 1800s 1805 Henry Martin arrives in India missionary to Arabian Gulf Muslims 1850 Hudson Taylor sails to China 1860 The American Civil War Christian Revival among the Druze of Lebanon 1869 First Vatican declares the Pope infallible 1884 Arrival of missionaries to Korea 1900 -1950 1905 The Keswick Revival 1914 Word War I 1923 Abolition of Caliphate by Ataturk 1939 World War II 1945 Student Volunteer Movement –European Colonization 1948 The Los Angeles Revival – The Liberation War 1950 -1999 1967 The Six Day War 1973 Yom Kippur War 1974 The Oil Embargo

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1979 Ayatollah Khomeini returns to Iran 1982 The safety of Galilee war – Invasion of Lebanon 1990 The Gulf War Establishment of the One World Government 1999 First Training Cycle of the Sahara Challenge 2000s 2000 More Missionaries to Muslim countries 2001 9/11 Attacks Awaken the Church (?) 2002 Afghanistan freed from Taliban 2003 Saddam Regime dismantled 2004 Women vote in a free election in Afghanistan for first time

“THE CHALLENGE OF THE UNOCCUPIED FIELDS OF THE WORLD IS ONE TO GREAT FAITH AND, THEREFORE, TO GREAT SACRIFICE. OUR WILLINGNESS TO SACRIFICE FOR AN ENTERPRISE IS ALWAYS IN PROPORTION TO OUR FAITH IN THAT ENTERPRISE. FAITH HAS THE GENIUS OF TRANSFORMING THE BARELY POSSIBLE INTO ACTUALITY….THE UNOCCUPIED FIELDS OF THE WORLD MUST HAVE THEIR CALVARY BEFORE THEY CAN HAVE THEIR PENTECOST.” –Samuel Zwemer, 1902 AD

CONCLUSION

• Many ask, “Why these cycles?” >> We are not sharing the blessing. • God is good and He is good all the time. >> Romans 8:28 • This is a reflection of the spiritual warfare in which we are engaged. • God allows change to make people receptive.

20 © CRESCENT PROJECT 2020 PART TWO: ISLAM SAHARA CHALLENGE

SESSION 1: ISLAM RISING AND FALLING Islam’s foundation, rapid growth, and influence on the world today

INTRODUCTION

Islam as a major religion has impacted whole civilizations through its military and political structure. To understand Muslims, we must have a clear understanding of Islam’s historical and cultural influence throughout history.

Discuss the following questions in groups of 3 or 5:

• In your perception, who is Muhammad, the prophet of Islam? • How do Muslims view history in relation to their religion?

PRE-ISLAMIC ARABIA

• Paganism in the Arabian Peninsula • Ka’aba was a shrine for idol worship • Church divisions

“THE STING OF DEATH IS SIN, FAJR-UL-ISLAM: THE DAWN OF ISLAM AND THE POWER OF SIN IS 570 The birth of Muhammad—an orphan THE LAW; BUT THANKS BE TO GOD, WHO GIVES US THE 576 Muhammad’s mother Amina dies; Abu Talib cares for him 610 VICTORY THROUGH OUR LORD Muhammad claims prophethood in Arabia JESUS CHRIST.” Khadijah confirms his call 1 Corinthians15:56-57 622 Hijra (emigration) – Muhammad escapes from Mecca to Yathrib (Medina). Muslims date the beginning of the Muslim era to July 16, 622, the first day of the lunar month in which the Hijra commenced. Notice the date is not the prophet’s birthday or the revelation of the Qur’an, but the Hijra. 623 Muhammad raids caravans and leads military campaigns 628 Muhammad seeks to visit Mecca but is refused entrance. After some negotiations, it is agreed that he and his followers can enter Mecca unarmed the next year with the understanding that there will be no war for 10 years. He and 2,000 followers return the next year for pilgrimage. After his return to Medina, Muhammad raises an army of 10,000 Muslims. The leadership of the Quraysh tribe under Abu Sufyan realizes resistance is futile and surrenders to Islam and its

prophet. Muhammad takes the city unopposed and grants a general amnesty. 632 Death of Muhammad Age of the Rashidun (rightly guided leaders) 634 Abu Bakr dies 638 Omar leads the Arab conquest of Jerusalem 640 The Muslim army conquers Iraq, Syria, and Egypt 655 The Qur’an collected by Caliph Uthman ben ‘Afan Ridda Wars and Abu Bakr as first Caliph

Group Discussion Time

• How do Muslims today view the founding of their religion in light of the events listed above? • As a Christian, what ways can you identify with the early Muslim IN THE LAST 1400 YEARS, community? MORE MUSLIMS HAVE DIED AT THE HANDS OF OTHER • Were Christians neglectful or racist in their lack of communicating MUSLIMS THAN OF ANYONE the gospel to Muslims? ELSE. DHUR-UL-ISLAM: THE NOON OF ISLAM

656 A civil war between Ali and Mu’awiya ensues, resulting in the division of Islam: Shi’ites – followers of Ali Sunni – followers of tradition—Mu’awiya 661 The Umayyad Dynasty (Al-Umawiyoun) begins 711 The Muslim conquest of Spain 732 Charles Martel defeats Muslims in the Battle of Tours Advancement in astronomy, mathematics, optics and chemistry in Arab Spain Political and military advancement as Arabs conquer other cultures 794 - The Abbasid Dynasty (Al-‘Abbasiyoun) 1258 Arabic numerals of Indian origin are used in Baghdad. Greek philosophers and scientific books translated into Arabic by Greek speaking Christians under Arab Muslim rule. Al-Chwarazmi writes a book on equations and coins the term “Algebra.” Arabs borrow Indian numerals, including zero, to multiply by ten. Astrolabe is perfected by the Arabs. Arab physicians mention infectious diseases in medical books of this era. Advancements in astronomy and physics 1258 Mongols overrun Baghdad and destroy its library.

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Group Discussion Time

• Discuss how Muslims must feel about their religion due to the scientific advances of the Muslim Empire during the Noon of Islam. • What is a Muslim’s view of the Western claim to scientific advancement and technology? Are Christianity and technology synonymous?

‘ASRU-UL-ISLAM: THE AFTERNOON OF ISLAM

Many cults and Muslim sects began during this era (i.e. The Druze)

Dynasty as the Caliph (successor) of Muhammad. The Ottoman Dynasty was commonly known as the ‘sick man of Europe.’

915 The Fatimid Dynasty in Egypt also known as Nusairis or Muwahidun). 996 Persecution of Christians in Egypt under Caliph Al-Hakim (founder 1054 Leo IX – declares the “Petrine Doctrine” – the Great Schism 1099 Crusaders take Jerusalem – the First Crusade 1187 Crusaders defeated by Saladin (a Kurd) 1212 The Children’s Crusade 1288 Osman I begins The Ottoman Dynasty 1295 Mongol dynasty converts to Islam 1348 The Black Death 1453 Constantinople falls into the hands of the Turks 1492 Muslims expelled from Spain 1860 Christian Revival among the Druze of Lebanon 1914 World War I – Colonization of the Muslim World 1923 Abolition of Caliphate by Ataturk This era was characterized by social and political decline. The Ottoman Dynasty attempted to abolish Arabic as a language and literature. The Muslim world considered the Sultan of the Ottoman

Group Discussion Time

• What is a Muslim’s view of Christianity in light of the Crusades? • Are Crusaders and Mongols looked upon as an inferior culture with an inferior religion? • Discuss how the abolishment of the Caliphate affects Islam today

GHOROUB-UL-ISLAM: THE SUNSET OF ISLAM

1939 World War II 1943 France controls many Muslim countries 1948 The Liberation War – The birth of the state of Israel 1967 The Six Day war 1973 Yom Kippur War 1974 The Oil Embargo 1975 The Lebanese war begins 1979 Camp David Peace agreement—Ayatollah Khomeini returns to Iran 1982 The safety of Galilee war – Invasion of Lebanon 1990 The Gulf War – establishment of the One World Government 2001 9/11—WTC and Pentagon and Pennsylvania – Islam’s attempt to control major Western countries in the political arena

• After 9/11, militant Muslims vs. moderates seeking reform • The West was long blamed for the social ills of Muslim societies. • Islam has been proven to offer no peace. • In the last 1400 years, more Muslims have died by the hands of other Muslims than anyone else.

Group Discussion Time

• What is a Muslim’s view of modernity and Western culture? • How would you attempt to modernize Islam and the Muslim community?

MASA’ UL-ISLAM: MODERN ISLAM / NIGHTTIME OF ISLAM [MODERN ISLAM / DARKNESS OF ISLAM]

Will the Islam of Muhammad survive?

Since September 11, 2001, Muslim leaders and imams have been forced to reevaluate Islam and the teachings of its leader. The Muslim world is going through a major dilemma.

On one hand, moderates are claiming Islam as a peaceful and tolerant religion. They cover over bloody historical events and embarrassing teachings by their prophet in order to present Islam in a modern light.

On the other hand, there are the fundamentalists or “purists,” as their Arabic name translates. They claim Islam must continue to be practiced exactly as the first Muslim community did in 7th century Arabia.

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2001 9/11 – WTC and Pentagon and Pennsylvania – Islam’s attempt to control major Western countries in the political arena 2002 Operation Enduring Freedom – War in Afghanistan – Removal of Taliban 2003 Operation Iraqi Freedom – Removal Saddam Hussein 2004 Sporadic terrorist attacks across the world increase 2010 Arab Spring 2011 Syrian Civil War, Sudan is divided 2020 COVID-19 pandemic

The resurgence of Islam today is primarily based on the following factors:

• Failure of the Church to invest in reaching Muslims who are thirsty for the Truth • The reaction of Muslim immigrants to the decadence of the West • The political use of religion for personal gain • The last resort for Muslims before abandoning their oppressive religion

CONCLUSION

• How are Muslims dealing with modernity and globalization? • What can Jesus offer Muslims in this traumatic period of their history? • How can we minister to Muslims in their respective cultural setting?

SESSION 2: ISLAMIC BELIEF SYSTEM The basic beliefs of Muslims everywhere

INTRODUCTION

Islam as a religion derives its teachings from two primary sources: The Qur’an and the Hadith.

I. THE QUR’AN

HELPFUL WEBSITES Reputation ANSWERING-ISLAM.ORG QURAN.COM • Considered the greatest miracle of Muhammad • The “words of God” revealed to Muhammad • Arabic meaning of the word “Qur’an” is “to recite.” • Some Muslims try to memorize the whole text. • Those who memorize the Qur’an and can repeat it in a religious chant are called “hafiz,” which means “one who memorized.” • Muslims take the words of the Qur’an as powerful and able to help them in their daily life. Certain chapters might be read to ward off sickness, evil, or jinns. • High priority for Muslims today, due to higher education and introduction of different ideas and literature. A new zeal for their holy book, Qur’an Karim, has been awakened.

Compilation

• Given to Muhammad verse by verse, not as a whole • Muhammad did not write any religious text. • His followers memorized the sayings of Muhammad and wrote them down. Many were memorized or written on stone, wood, or even leather. • Later, caliphs, or successors of Muhammad, began collecting these verses into one text. • Different variations of what is now the Qur’an circulated in Arabia, forcing the third caliph, Uthman ben Afan, to gather all existing texts. • Scribes then formulated a Qur’an and burned variant texts and artifacts. There are no Qur’anic records prior to Uthman’s rule

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available to us or any Muslim. This is why the Qur’an is referred to in Arabic as Moshaf Uthman, the book of Uthman. • The Qur’an is divided into chapters called “Sura” which literally means “picture.” There are 6,236 verses or “Aya” in the Qur’an. • The Injeel, New Testament, has 7,948 verses. The Qur’an is roughly equal to 78% of the Injeel.

II. THE HADITH

• Vast collections of traditions of the life of Muhammad collected after his death • Many traditions accepted, others discarded • Muhammad embodies human perfection and is the model Muslim to all who follow Islam.

III. PILLARS OF ISLAMIC BELIEF (IMAN)

Belief in God

• Allah in Arabic means “the only God.” • Christian Arabs use Allah to refer to the God of Abraham, Isaac, ELAHAH – ARAMAIC Jacob and Moses. ALLAH – ARABIC • According to the Qur’an, Allah is unknowable and uninterested in the daily lives of Muslims. Allah is a sovereign god that has the power to do good and evil. • Muslim scholars claim that Allah can be known through the 99 beautiful names. However, the Qur’an has 104 beautiful names of God. Agape Love is not one of the names of God mentioned in the Qur’an.

Belief in Angels

• Angels are created from light to do good on earth. • Demons (‘afrit) are created from fire to do evil on earth. • Jinn are half demonic/half human. They tend to be regarded as demonic or controlled by Satan (Iblis).

Belief in Prophets (Sura 2:136; Sura 3:84)

• Islam teaches that God sends prophets to enlighten men. • Adam, Noah, Abraham, Moses, Jacob, and Jesus are all respected equally. The Qur’an mentions Job and Jonah although it does not record their stories. • The Qur’an also requires Muslims to believe in John the Baptist, who

is called the prophet Yahya. • Orthodox Islam teaches Muhammad as the seal of the prophets. No other prophet will come after him. (However, the Ahmadiyah sect teaches that Gholam Ahmad is the seal of the prophets. Later, the Bahai’ religion claimed that Baha’ulah was the seal of the prophets.) • The teaching on the return of the Mahdi (Arabic for “the one who guides to truth”) has given a “Messianic” ambition for many devoted Muslims.

Belief in Holy Books (Sura 5:44-47)

• Islam teaches that God sent four holy books that must be read and studied by all Muslims.

Tawrat Book of Moses* Zabur Book of David* Injeel Book of Jesus* Qur’an Book of Muhammad *Muslims do not possess these books; they are only referenced in the Qur’an.

• Islam as a religion is led by imams, or religious leaders. Most imams have never read the Injeel or Tawrat, yet they claim that the first three books were corrupted, hence the coming of the Qur’an to correct all error. • Many imams will say it is impossible to corrupt the Qur’an, because God protects His word.

Belief in the Judgment Day

• The Qur’an teaches that one day God will judge the deeds of all people, both living and dead • A scale will weigh the good and evil works a person has committed; whichever is weighted heavier will tip the scale, deciding whether the individual’s fate is paradise or hell. • However, Islam teaches that Allah is sovereign and might change His mind on Judgment Day – even to the point of sending a devout Muslim to hell. • Allah in Islam is not bound by his character or word. Allah judges according to his whims, not according to justice.

Belief in Fate

• Islam teaches that whatever Allah decrees, whether good or evil, must come to pass.

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• Muslims are taught that they are locked in a depressing and painful life. Laws must be followed because that is their lot in life. • God in Islam is the source of both good and evil. God created sin in Islam and evil people have no way out since they were created in that manner. • The concept of Grace is very foreign inside a fatalistic worldview.

SESSION 3: THE PILLARS – A SHAKY STRUCTURE How Islam’s ritualistic structure can never be a means to salvation

INTRODUCTION

Islam claims that there are specific rituals that act as pillars in the religion of Islam. Muslims are required to perform them in obedience to God’s command. In the West, with the influence of evangelicals, imams have begun describing the rituals of Islam as “spiritual disciplines.”

PILLARS OF ISLAM (DIIN) 1. Al-Shahadah: Creed • The recitation of: “I testify that there is no god except Allah and I testify that Muhammad is the messenger of Allah.” • Reciting this creed in front of a Muslim makes you a Muslim. IMAMS IN THE WEST HAVE • This creed becomes a power object to recite and invoke Allah’s BEGUN DESCRIBING THE blessing (barakah). RITUALS OF ISLAM AS “SPIRITUAL DISCIPLINES.” 2. Al-Salat: Prayer Ceremony • A prayer ceremony exercised in the mosque or alone five times a day • The five times of prayer are: Sunrise Noon Afternoon (usually 2 hours after the noon hour) Sunset Nighttime (usually 2 hours after sunset) • All prayers must be preceded by ritual washings, or ablutions. Muslims are expected to wash the face, mouth, nose, ears, hands and feet prior to standing in salat. Once a Muslim has performed the ablutions, he or she must not touch a Jew, a pagan, a Christian or someone of the opposite sex. • Some scholars believe that Muslims borrowed the prayer rug from Arabian Jews. • After migrating to Medina, Muhammad ordered his people to pray toward Mecca instead of Jerusalem. • Women must never pray in front of men. Many men ask their wives to pray at home rather than in the mosque.

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3. Al-Saum: Fasting • This is the month of fasting during Ramadan or Ramazan. A Muslim is not allowed to eat as long as there is daylight. It is a requirement to all Muslims who are able to fast. • However, according to Islam, this is a month of feasting and rejoicing. The first verses of the Qur’an were given during this month. The month ends with a celebration breaking the fast called Eid-al-Fitr, where gifts are exchanged and friends and neighbors are invited to share a meal. • Eid-al-Fitr is considered the smaller feast in the Islamic religious calendar, second to Eid-al-Adha, the great feast. Eid-al-Adha is celebrated to remember God’s redemption by providing a ram to die instead of Abraham’s son. • Laylat-al-Qadr, the night of power or destiny, is considered the holiest night during Ramadan. Some say heaven is “closest to the earth” during this time. This night has a special place in folk Islam.

4. Al-Zakat: Alms • 2.5% of a Muslim’s income is given as alms to needy Muslims. This is considered a purifying tax. • In recent years, Muslim governments and agencies have been regulating Zakat and using it in religious activities much like Christian churches and agencies.

5. Al-Hajj: Pilgrimage • Pilgrimage is a must for every Muslim who is physically and financially able. Pilgrims are to visit both cities of Mecca and Medina and stand at Mount Arafat, where Muhammad delivered his last sermon. • In Mecca, pilgrims perform the Tawaf by circling the Kaaba seven times. • A Muslim man or woman who has performed the Hajj ritual will be called a Hajji (masc.) or Hajjah (fem.).

6. Al-Jihad: Struggle DID YOU EXPERIENCE PEACE • Jihad in Arabic means to persevere and strive towards a goal. Jihad AT HAJJ? in Islam means to persevere and strive in implementing Islam, even through force. It is a term that Muhammad gave to his holy war against the infidels of Arabia. • Muslims who die in Jihad are called Shahid (a martyr). These martyrs can be assured of paradise. This term of Shahid has always been synonymous with those who die in battle. However, this is a misnomer to the original meaning of a martyr. • Muslims today do not have a leader acting as the Caliph. Therefore, Holy War (Jihad) has been waged against anyone disagreeing with the whims of Muslim leaders.

SESSION 4: THE SPIRITUAL, THE POWERFUL, THE OCCULT Understanding Folk Islam, its widespread practice, and how it paves the way for the Gospel

WHAT IS FOLK ISLAM?

• A blend of Islamic monotheism and animism. They are doctrinally Muslim, practically animist. • A way for Muslims to control the spiritual dimension of life • Considered idolatrous by Orthodox Muslims

WHAT DO THEY BELIEVE?

• That the seen world is related to the unseen world. Therefore, humans can be controlled by spiritual forces. • That all of life is interconnected. People are intimately linked to their families both the living and the dead. • That they can gain power to control the affairs of everyday life. They turn to charms, ritual, and curses to gain that power.

“IN FOLK ISLAM, PEOPLE IN EVERYDAY LIFE ARE BELIEVED TO BE AT THE MERCY OF EVIL POWERS: SPIRITS, GHOSTS, DEMONS, EVIL EYES, CURSES, AND SORCERY. THEIR ONLY PROTECTION IS TO SEEK THE AID OF ALLAH, ANGELS, SAINTS, CHARMS, GOOD MAGIC, AND OTHER POWER.”

– Paul Hiebert

WHERE IS IT?

• Everywhere! Among 3/4 of the Muslim population. • Not as publicly seen among Westernized Muslims. • More often expressed through the lives and actions of Muslim women.

“WORKING FOR MANY YEARS IN A MUSLIM COUNTRY, I HAVE COME TO THE CONCLUSION THAT THE POWER OF ISLAM DOES NOT LIE IN ITS DOGMA AND PRACTICES, NOR IN THE ANTITHESIS

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OF THE TRINITY AGAINST THE LORDSHIP OF CHRIST AND HIS REDEEMING DEATH, BUT IN THE OCCULT PRACTICES OF ITS LEADERS, THUS HOLDING SWAY OVER THEIR PEOPLE.”

– Detmar Scheunemann

Powerful Places: Powerful Beings:

Mecca and Medina Allah Cities of prophets Satan SOME MUSLIMS – NOT ISLAM – SAY GOD IS LOVE. Tombs of prophets and their wives Angels / Demons Mosques or shrines Dead prophets Tombs of holy men Dead Imams/Mullahs Ancestors

“ORTHODOX ISLAM, ALTHOUGH UNWILLING AT TIMES, HAS USUALLY YIELDED TO THE IMAGINATION AND NEEDS OF THE ORDINARY MUSLIM’S HEART CONCERNING AN OBJECT OF DEVOTION, A MEDIATOR WITH GOD, AND A POWERFUL ANSWERER OF PRAYER

THE KEY PLACE OF MUHAMMAD IN ISLAM AND HIS VENERATION BY MILLIONS DEMONSTRATE THAT HE IS BELIEVED TO BE MORE THAN A PROPHET. THEY IGNORE AND DISTORT THE BASIC FACTS OF CHRIST’S LIFE AND PURPOSE OF HIS COMING INTO THIS WORLD. IN PRACTICE, MUHAMMAD HAS SUPPLANTED CHRIST IN THE MENTALITY OF THE MUSLIM COMMUNITY.”

– Johan D. Tangelder “THE ORDINARY MUSLIM UNDERSTANDS THE POWER OF THE KORAN TO HEAL, OR Powerful Times: Powerful Objects: THE USE OF THE ROSARY TO DIVINE AND GUIDE. HE NEEDS Islamic festivals and holidays Amulets TO DISCOVER THAT CHRIST Local festivals Charms / Blue beads CAN HEAL, CAN GIVE POWER, Rites of Passage: birth, circumcision, Hand of Fatima CAN DEFEAT DEMONS, CAN engagement, marriage, pregnancy, The Qur’an SPEAK SUPERNATURALLY TO birth of firstborn, death The Shahadah MAN TO GUIDE HIM.”

Sunrise or sunset Calligraphy of Qur’anic verses – Bill Musk Visions and dreams Islamic rosary

CONCLUSION

How do we share the Gospel to those who practice Folk Islam?

Surah 31:33 O mankind! Do your duty to your Lord, and fear (the coming of) a Day when no father can avail aught for his son, nor a son avail aught for his father.

Surah 2:281 And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.

Surah 7:8-9 The balance that day will be true (to nicety): those whose scale (of good) will be heavy, will prosper.

MAN’S PLACE IN CREATION

• “Khalifat Allah” The master of creation IF WE’RE NOT BORN INTO • Man is master of earthly domain. SIN, THEN AT WHAT AGE DO HUMANS FIRST SIN? • Man’s desires and actions are ordained. • Man sins because he is prone to forget God’s commands— Insan- Nassa

MAN’S MORAL NATURE – “AL-FITRAH”

• All humans are born Muslim. • All humans are born pure.

Surah 30:30 So set thou thy face steadily and truly to the Faith: (Establish) Allah’s handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not.

ORIGINAL SIN AND ISLAM

• Adam is responsible for his own sin. • Humans today are responsible for their own deeds.

JUDGMENT DAY

• “Yaum Al-akhira”, literally, “the final day in history of mankind” • Islam teaches that God will judge the living and the dead. 34 © CRESCENT PROJECT 2020 PART TWO: ISLAM SAHARA CHALLENGE

• The Scale (al-Mizan): A scale will weigh the good and evil deeds • Mathematical righteousness

PARADISE IN ISLAM

(Sura 2:266; Sura 56:8-46)

• Al-Janah in Arabic means a beautiful garden • Described for men only, no description of a heaven for women • Very sensual and material • Imams dispute if Paradise is one garden for all Muslim men or multiple levels where each is blessed according to his deeds.

HELL IN ISLAM

A wood-burning, perpetual fire

SALVATION IN THE BIBLE

Discuss in your teams the following passages:

Matthew 18:11 For the Son of Man has come to save that which was lost.

Ephesians 2:8–10 For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.

Romans 10:9-10 That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.

CONCLUSION

What can Jesus offer Muslims?

1 John 1:9 Philippians 3:10 John 17:3 Revelation 3:20

INTRODUCTION

Julie is from a mid-western state. She was raised in a traditional Christian home and met her Muslim husband at Ohio State University. Upon arrival in Jordan, Julie found out that her new husband has a wife and children. Julie was shocked since she was told that Muslims believe in the Ten Commandments. Her Muslim husband said that he does believe in the Ten Commandments, but the Qur’an allows polygamy.

Exercise: Divide into small groups and discuss the following questions.

• Should Julie convert to Islam and accept to be the second wife? • Should Julie ask her new husband to divorce his previous wife? • Should Julie leave her husband and go back to Ohio? • What issues should Julie have discussed about women in Islam before taking this romantic leap?

WOMEN IN ISLAM

• Women’s status in Islam is one of the most serious issues of our time! • Education entered many Muslim countries due to the efforts of Christian missionaries. Although many Muslim women are educated and involved in the professional arena, the majority are still illiterate, hidden, and treated as property. • This is an overview of what the Qur’an, Hadith (traditions of the life of Muhammad), and Shariah (Islamic Law) discuss about women and their role in a Muslim society.

QUR’ANIC VERSES

Surah 4:34 “As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first); (next) refuse to share their beds; (and last) beat them (lightly); but if they return to obedience seek not against them means (of annoyance): for Allah is Most High Great (above you all).”

Surah 2:228 – Men are a step up from women.

Surah 2:282 – The testimony of two women is equal to one man in a court of law.

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Surah 30:21 – Women are created for Man, just like other beings.

FROM THE HADITH

Muhammad and his Wives

1 Khadijah A Christian by birth from Mecca. Muhammad did not remarry until her death. 2 Sauda bint Zam’ah A widow with a son who had been among the emigrants to Abyssinia. 3 Ayishah Married her at age 6 or 9. She was his favorite wife. 4 Hafsah The daughter of Umar, whose husband was killed at Badr. 5 Umm Salamah Married both in quick succession. Zaynab died, 6. Zaynab bint Khuzaymah however, within three months of her marriage to Muhammad. 7. Juayriyah A young woman of the Banu Khuza’ah, defeated in an attack by Muhammad. Her marriage became a ransom for the whole tribe who were released immediately. 8. Zaynab bint Jahsh 9. Mariyah A Coptic slave woman. Out of all his marriages, Mariyah alone bore him a child, a much-loved son named Ibrahim, who died after eighteen months. 10. Umm Habibah The daughter of Abu Sufyan, who had also immigrated to Abyssinia 11. Safiyah A Jewess, who lost her father Huyayy, her husband Kinanah, and both her brothers during Muhammad’s assault on the fortress at Khaibar 12. Maymunah This widow was his last marriage. 13. Rayhanah (usually left out) A Jewess. There is some doubt as to whether she ever married Muhammad.

POSITION

• Equal in religious responsibility • Women are expected to perform all duties of Islam. Nevertheless, the husband reserves the right to disqualify her from entering heaven. • Unequal in social status >> Women’s world revolves around the man’s world

POLYGAMY

• Unequal in marriage >> She is one of four wives at a time • A wife may not have four husbands • Unequal in Family >> Motherhood is the only role in the family structure

DIVORCE

• A Muslim man is allowed to divorce his wife for the following reasons: Unable to bear male children Physical beauty and age Housekeeping Conversion to another religion • Temporary Divorce/ Remarriage A Muslim man may have his divorced wife only after another Muslim man marries her and divorces her. • Final Divorce The divorce is final when the wife is proclaimed divorced three times by her husband.

AL-MUT’A

• Pleasure marriage or Temporary marriage • The word (See-ghai) is Farsi for pleasure marriage. • A Muslim man is allowed to marry a Muslim woman for a set period of time and for a set amount of dowry. It could be three days or three hours or two months; they set the time and break it. Shiite imams have tried to regulate it, but the practice goes on in many Shiite communities around the world.

AL-HIJAB

• In Arabic, hijab literally means: a covering or something that separates two objects. • Historically, we cannot find a command for women to wear the veil. The hijab in Arabia might have been used to distinguish a free woman from a slave so that none would molest her.

MODERN MUSLIM WOMEN

• Issues with modernity • Issues in politics and education • American Women married to Muslims

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APPLICATION

How can we minister to Muslim Women?

• Felt needs • Minister to the whole person • Minister to the family • Present Jesus as their Savior, Friend, and Healer • Healings • Dreams • Be patient

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SESSION 1: NEW LIFE IN CHRIST A biblical foundation for how our transformed living will draw Muslims to Christ

Answer the following questions on your own. Share with the group. • How does a person become a Christian? • Who guides the Christian in matters of faith and conduct? Are there any guidelines? • Who is the Holy Spirit? How is He involved in daily life?

Review the outline as a group and answer the questions.

YOUR IDENTITY IN CHRIST

• You were created. “Before I formed you in the womb I knew you, and before you were born I consecrated you; I have appointed you a prophet to the nations.” – Jeremiah 1:5

• You were purchased. A REGENERATE BELIEVER IS AN OBEDIENT BELIEVER. “Knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.” – 1 Peter 1:18

Discussion Time Does a decision to follow Christ release us from living a life of obedience?

Why or why not?

• You were seated. “…and [God] raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus.” – Ephesians 2:6

• You will inherit. “Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?” – James 2:5

“He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, that being justified by His grace we might be made heirs according to the hope of eternal life.” – Titus 3:5

• You will reign with him. “Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.” – Revelation 20:6

Discussion Time Are any of these statements about your identity in Christ new to you?

What could be attractive to a Muslim about a newfound identity in Christ? What promises of God might he cherish?

THE SPIRIT-FILLED LIFE

Read 1 Corinthians 2:14-3:6. Define the three types of people.

3 Types of People: Natural, Spiritual and Carnal

Natural ______

Spiritual ______

Carnal ______

How to be filled with the Spirit: • Consecrate. “I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.” – Romans 12:1 • Confess. “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” – 1 John 1:9 • Be filled. “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” – Ephesians 5:18 “If you then, being evil, know how to give good gifts to your children,

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how much more shall your heavenly Father give the Holy Spirit to those who ask Him?” – Luke 11:13

Discussion Time Does Christ have the right to change your plans? Circle One.

YES NO

What area of your life is most difficult to surrender to Christ?

HOW TO WALK IN THE SPIRIT

“Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit.” – Galatians 5:24

Spiritual Breathing

Exhale = ______(1 John 1:9) THE FRUIT OF THE Inhale = ______(Ephesians 5:18) SPIRIT IS SINGULAR. PICTURE IT AS A CLUSTER OF GRAPES, Fruit of the Spirit NOT A FRUIT BOWL. “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” – Galatians 5:22

• Love: The consistent continuous expression of unconditional initiative to others (John 3:16) • Joy: The inner excitement that remains constant through life’s ups and downs (Psalms 4:7) • Peace: The freedom from the control of temporary disturbances (Philippians 4:7) • Patience: The gentle, enduring spirit resulting from faith in God’s timing (1 Peter 2:20) • Kindness: The tenderness expressed through thoughts, words and deeds toward others; the willingness to bless others (Ephesians 4:32) • Goodness: The inner attitude to react in Christian love to all circumstances or people (2 Peter 1:5) • Faithfulness: Always there for you, loyalty (Genesis 24:27) • Gentleness: The quiet, soft, compassionate spirit enabling us to humbly bear with others (1 Peter 3:3-5) • Self-control: The perseverance of mind, body and soul to accomplish the set goals (2 Peter 1:1-11)

SESSION 2: SPIRITUAL WARFARE The heavenly battle waged against evil

INTRODUCTION

DO YOU BELIEVE WE ARE What indications do you have that we might be at war? AT WAR? 1 John 3:8 The Son of God appeared for this purpose, that He might destroy the works of the devil.

List some works of the devil.

How does (did) Christ destroy these works?

Read Ephesians 6:10-18 below. Circle every description of the Enemy’s attacks. Underline every weapon and defense available to God’s children. HOW TO DO COMBAT IN A final word: Be strong with the Lord’s mighty power. Put on all of God’s SPIRITUAL WARFARE: armor so that you will be able to stand firm against all strategies and tricks 1. RELINQUISH CONTROL of the Devil. For we are not fighting against people made of flesh and blood, TO GOD. but against the evil rulers and authorities of the unseen world, against those

mighty powers of darkness who rule this world, and against wicked spirits in 2. PRAY FOR DISCERNMENT. the heavenly realms. 3. DEPEND ON THE HOLY SPIRIT. Use every piece of God’s armor to resist the enemy in the time of evil, so that

after the battle you will still be standing firm. Stand your ground, putting on 4. DO NOTHING FROM the sturdy belt of truth and the body armor of God’s righteousness. For shoes, YOUR OWN STRENGTH. put on the peace that comes from the Good News, so that you will be fully 5. GO, SPEAK, AND ACT prepared. WITH COURAGE. In every battle you will need faith as your shield to stop the fiery arrows aimed at you by Satan. Put on salvation as your helmet, and take the sword of the Spirit, which is the word of God. Pray at all times and on every occasion in the power of the Holy Spirit. Stay alert and be persistent in your prayers for all Christians everywhere. – Ephesians 6:10-18

CONCLUSION

How can you identify warfare (both physically and in your spirit)?

What spiritual battles would you expect to encounter among Muslims?

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SESSION 3: STEWARDSHIP OF GOD’S ASSETS The assets and attitudes of Kingdom living

INTRODUCTION

Answer the following questions:

• What is God’s Priority (Matt. 28:18-20)? • What is God’s Plan (John 15:16)?

GOD-GIVEN ASSETS

What God provides to accomplish His priority and plan

• Time: Ephesians 5:15 Therefore be careful how you walk, not as unwise men, but as wise, making the most of your time, because the days are evil. So then do not be foolish, but understand what the will of the Lord is.

• Talents: Matthew 7:11 If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him!

• Treasures: Matthew 6:19 Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there will your heart be also.

1 Timothy 6:10 For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith, and pierced

themselves with many a pang. But flee from these things, you man of God; and pursue righteousness, godliness, faith, love, perseverance and gentleness.

Hebrews 13:5 Let your character be free from the love of money, being content with what you have; for He Himself has said, “I will never desert you, nor will I ever forsake you.”

• God-Given Gifts:

"…GOD ALSO BEARING Fill in the blanks of Romans 12:6 (NIV): WITNESS WITH THEM, BOTH “We have different gifts, according to the ______us.” BY SIGNS AND WONDERS AND Read Romans 12:6-9; 1 Corinthians11:4-11; and 1 Corinthians 12:28 (NIV). BY VARIOUS MIRACLES AND Record each unique gift of the Spirit written. Group them in the categories of BY GIFTS OF THE HOLY SPIRIT Discipleship, Mercy, or Helps. ACCORDING TO HIS OWN WILL." Discipleship Mercy Helps Hebrews 2:4

GOD-GIVEN ATTITUDES

• Discipline: 1 Timothy 4:7 But have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness; for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come.

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2 Timothy 1:7 For God has not given us a spirit of timidity, but of power and love and discipline.

• Commitment: 2 Corinthians 12:15 And I will most gladly spend and be expended for your souls.

1 Corinthians 9:26 Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified.

• Availability: 2 Timothy 4:1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.

CONCLUSION

What changes will you make in your ministry as a result of this study?

SESSION 4: DAILY DISCIPLINES The spiritual disciplines that empower ministry

The Word: More Desirable than Gold When your words came, I ate them; they were my joy and my heart’s delight, TOOLS FOR BIBLE STUDY for I bear your name, O Lord God Almighty. Jeremiah 15:16

1. THE BIBLE IN MULTIMEDIA

2. CONCORDANCE (ENGLISH, WHAT DOES IT MEAN TO “EAT” GOD’S WORD? GREEK, HEBREW) In Context 3. COMMENTARIES Ask the following questions after reading a passage: 4. BIBLE DICTIONARY

• From whom? 5. WORD STUDY • To whom? • Why? • When?

By Comparison Always look for supporting passages and verses.

With Application • What does it say about God? • What does it say about Jesus? • What does it say about the Holy Spirit? • What does it say concerning humans and this world? • What does it say concerning the Christian walk? • How do I obey these instructions? • Am I in disobedience to God’s command?

FASTING: THE FAST GOD HAS CHOSEN

• Jesus fasted. “And after He had fasted forty days and forty nights, He then became hungry.” Matthew 4:2

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• Jesus prayed. “And after He had sent the multitudes away, He went up to the mountain by Himself to pray; and when it was evening, He was there alone.” Matthew 14:23 • Fasting is always accompanied with prayer. “But the days will come when the bridegroom is taken away from them, and then they will fast in that day.” Mark 2:20, NASB

3 Types of Fasts • Abstain from food and drink • Abstain from food only • Dietary fast Daniel 10:3 I did not eat any tasty food, nor did meat or wine enter my mouth, nor did I use any ointment at all, until the entire three weeks were completed.

Attitude during Fasting Matthew 6:16 And whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance in order to be seen fasting by men. Truly I say to you, they have their reward in full. But you, when you fast, anoint your head, and wash your face. • Why did the ‘hypocrites’ want to be seen fasting by men? • What attitudes are expected in a Biblical fast?

Goal for Fasting Acts 13:3 Then, when they had fasted and prayed and laid their hands on them, they sent them away. • Is there a primary goal for fasting? • What are some secondary reasons for fasting?

PRAYER: THE WORLD-CHANGING POWER

• Universal Location for Prayer Matthew 6:5 And when you pray, you are not to be as the hypocrites; for they love to stand and pray in the synagogues and on the street corners, in order to be seen by men. Truly I say to you, they have their reward in

full. But you, when you pray, go into your inner room, and when you have shut your door, pray to your Father who is in secret, and your Father who sees in secret will repay you.

Mark 6:46 And after bidding them farewell, He departed to the mountain to pray. What is the universal location for prayer? ______

• Universal Time for Prayer Luke 5:16 But He Himself would often slip away to the wilderness and pray.

Luke 6:12 And it was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God.

Ephesians 6:18 With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints.

1 Thessalonians 5:17 Pray without ceasing.

What is the universal time for prayer? ______

Attitudes in Prayer Read Luke 11:1-13. Then answer the questions.

What was Jesus teaching about God’s character in Luke 11:1-13?

v.1-4 God is ______

v. 5-10 God is ______

v. 11-13 God is ______

What relationship to believers is God characterized by in this passage?

v.1-4 God as ______

v. 5-10 God as ______

v. 11-13 God as ______

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Read Luke 18:1-8. Then answer the questions.

• Why did the Unjust Judge give in to the widow? • Is God being compared or contrasted to the Unjust Judge? • What attitudes for prayer are depicted in the two passages?

Goals for prayer What is your primary goal when you set out to pray?

• Asking/Requesting (Mark 11:24) Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they shall be granted you.

• Blessing Others (Luke 6:28) Bless those who curse you, pray for those who mistreat you.

• Encouragement for Others (2 Thessalonians 1:11) To this end also we pray for you always that our God may count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power.

• Gospel Expansion (2 Thessalonians 3:1) Finally, brethren, pray for us that the word of the Lord may spread rapidly and be glorified, just as it did also with you.

• Wellness/Healing (James 5:13-14) Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praises. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord.

• Confession (James 5:16) Therefore, confess your sins to one another, and pray for one another, so that you may be healed. The effective prayer of a righteous man can accomplish much.

Which of these purposes or goals in prayer do you rarely tap into?

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SESSION 1: COMPELLING EVANGELISM Basic attitudes and foundational knowledge for sharing with Muslims

INTRODUCTION

Biblical Basis for Evangelism

Matthew 28:18-20 And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” EVANGELISM IS AN EMBRACE 2 Corinthians 5:20 RATHER THAN INFORMATION. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.

THE EVANGELIST’S ATTITUDES

Loving • God loves Muslims; we must love them too. • Christians are empowered by the Holy Spirit to have agape love. • Pray that God will express His love through you. This will attract your Muslim friend to Christ.

Friendly • Our objective is not persuasive arguments, but rather friendly sharing. • We are not trying to “westernize” Muslims, but rather confront them with the person of Jesus Christ.

To create a friendly environment: First, we do not argue. You can win the argument, but lose the person. Second, we do not criticize. Do not criticize Muslim beliefs, the Prophet Muhammad or the Qur’an.

Bridging • Sharing the Gospel with Muslims is not reserved for the “experts.” • Christians can share their faith effectively using biblical bridges.

Biblical • It is imperative that we use a Bible-based approach. The Bible is God’s word and is effective.

TYPES OF MUSLIMS

• Cultural Constitutes the majority of Muslims worldwide. They only have traditional information about Islam and are open to hearing the gospel.

• Converts Come from a variety of backgrounds. Ask them “Why did you become a Muslims?”

• Devout Well informed and able to discuss Islam with an open mind. Highly involved in the religious rituals, but may have no formal education. Show love and understanding rather than an argumentative spirit.

GUIDELINES IN SHARING YOUR FAITH

A look at Christ’s model of compelling evangelism.

LIFE WITHOUT WORDS IS A Jesus is the Living Water - He is the Source! MYSTERY. WORDS WITHOUT John 7:37 LIFE IS HYPOCRISY. On the last day of the festival, the great day, while Jesus was standing there, he cried out, “Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water.’”

We are to share Him! Matthew 28:18-2 Is this command optional? If your thirst has been quenched, you will share the living water like the woman from Samaria.

A Woman from Samaria John 4:1-41 Now when Jesus learned that the Pharisees had heard, “Jesus is making and

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baptizing more disciples than John” – although it was not Jesus himself but his disciples who baptized – he left Judea and started back to Galilee. But he had to go through Samaria. THE LEVELS OF • Jesus had a strategy. CONVERSATION:

• Fanatic Jews used to avoid going through Samaria. 1. PHYSICAL LEVEL

2. RELIGIOUS LEVEL v. 5 So he came to a Samaritan city called Sychar, near the plot of ground that 3. MIRACULOUS LEVEL Jacob had given to his son Joseph. Jacob’s well was there, and Jesus, tired out by his journey, was sitting by the well. It was about noon. A Samaritan woman 4. SPIRITUAL LEVEL came to draw water, and Jesus said to her, “Give me a drink.” (His disciples had gone to the city to buy food.) 5. SALVATION LEVEL

• Jesus took the initiative. • 99% of Muslim students never visit an American home. • Christ started on a Physical Level. He made her think and her feedback made her go to a higher level of communication. v. 9 The Samaritan woman said to him, “How is it that you, a Jew, ask a drink of me, a woman of Samaria?” (Jews do not share things in common with Samaritans.)

• She is now at a Religious Level – Jew vs. Samaritan. However, this is not Christ’s concern. v. 10 Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” The woman said to him, “Sir, you have no bucket, and the well is deep. Where do you get that living water? Are you greater than our ancestor Jacob, who gave us the well, and with his sons and his flocks drank from it?”

• Miraculous Level! Are you a miracle worker? Are you greater than Jacob? Are you greater than Muhammad? v. 13 Jesus said to her, “Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.” The woman said to him, “Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water.”

• She saw Jesus as a powerful prophet and requested a miracle. v. 16 Jesus said to her, “Go, call your husband, and come back.” The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; for you have had five husbands, and the one you have

now is not your husband. What you have said is true!” The woman said to him, “Sir, I see that you are a prophet.”

• She saw Christ as a true prophet and asked him a spiritual question.

v. 20 “Our ancestors worshiped on this mountain, but you say that the place where people must worship is in Jerusalem.” Jesus said to her, “Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. God is spirit, and those who worship him must worship in spirit and truth.”

• The level is now Spiritual, focusing on God’s expectations, salvation from sin and sincere worship.

v. 24 The woman said to him, “I know that Messiah is coming” (who is called Christ). When he comes, he will proclaim all things to us.” Jesus said to her, “I am he, the one who is speaking to you.”

• Jesus is the Messiah, the Savior, the long-awaited prophet and leader. This is the original message. He will tell us everything. “I am He.” • Christ’s model of communication was to use His listeners’ responses.

v. 27 Just then his disciples came. They were astonished that he was speaking with a woman, but no one said, “What do you want?” or, “Why are you speaking with her?” Then the woman left her water jar and went back to the city. She said to the people, “Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he?” They left the city and were on their way to him.

v. 31 Meanwhile the disciples were urging him, “Rabbi, eat something.” But he said to them, “I have food to eat that you do not know about.” So the disciples said to one another, “Surely no one has brought him something to eat?” Jesus said to them, “My food is to do the will of him who sent me and to complete his work. Do you not say, ‘Four months more, then comes the harvest’? But I tell you, look around you, and see how the fields are ripe for harvesting.

v. 36 “The reaper is already receiving wages and is gathering fruit for eternal life, so that sower and reaper may rejoice together. For here the saying holds true, ‘One sows and another reaps.’ I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”

• A wonderful concept in ministering to Muslims: The one who sows does not see the harvest; the one who reaps does not see the process.

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v. 39 Many Samaritans from that city believed in him because of the woman’s testimony, “He told me everything I have ever done.” So when the Samaritans came to him, they asked him to stay with them; and he stayed there two days. And many more believed because of his word. They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the Savior of the world.”

• Jesus is the Savior of the world.

APPROACH: METHODS IN SHARING YOUR FAITH

Questions • Where did you find this information? • How do you know it is true? • Have you read the Injeel? • What do you mean by that? • What happens if you are wrong? Bible Verses Islam is a religious community; they respect those who memorize God’s word.

Testimonies

Stories • The Pearl-Diver • The Caged Bird • The Sheikh’s Gift Bible Stories • Parables • Proverbs, Idioms • Eid wehde ma bit za’ef = “One hand cannot clap” Psalms

Miracles

Gift-giving and Prayer

CONCLUSION

How can you learn from Jesus’ interaction with the woman from Samaria? What methods do you feel most comfortable using in ministry?

SESSION 2: IS THE INJEEL CORRUPTED? Defending the Injeel’s integrity and pointing the way to Jesus

AND THE THINGS YOU HAVE HEARD ME SAY IN THE PRESENCE OF MANY INTRODUCTION WITNESSES ENTRUST TO Qur’anic Verse: Sura 2:146 RELIABLE MEN WHO WILL ALSO BE QUALIFIED TO TEACH OTHERS. Folk Islam: 2 Timothy 2:2 • The Tawrat of Moses was corrupted, so God sent the Zabur. • The Zabur of David was corrupted, so God sent the Injeel. • The Injeel of Jesus was corrupted, so God sent the Qur’an. • The Qur’an will never be changed, since God keeps and protects His word.

Muslim Logic: • The Injeel has gone through many versions and the real message has been lost. • Christian traditions have added many stories and erased any references to Islam and Muhammad.

Christian Response: The Injeel is the inspired word of God (2 Timothy 3:16).

Christian Logic: • God inspired the writing of the Injeel. • God will keep His word to enlighten and judge the human race. • God’s word cannot be changed by humans. • The versions are merely a translation. Interested individuals may “ALL SCRIPTURE IS GOD- learn Koine Greek and study the Injeel in the original Manuscripts. BREATHED AND IS USEFUL FOR TEACHING, REBUKING, CORRECTING AND TRAINING APPROACH IN RIGHTEOUSNESS.” The “Zero-Corruption” Bridge 2 Timothy 3:16 • Theological • Logical • Historical

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Theological: “Man stronger than God? Astaghfur-Allah!” • If God sent the Injeel and humans corrupted it, then humans are stronger than God. Impossible! • God promised in the Injeel to keep His word (Mark 13:31). “MY IMAM IS A LIAR.” • God must keep His word so that He will be a just judge.

Logical: “Show me the evidence!” MUSLIM MAN AFTER ASKING HIS IMAM ABOUT THE INJEEL’S • Who corrupted the Injeel? CORRUPTION • When was the Injeel corrupted? • Where was the Injeel corrupted? • Why was the Injeel corrupted? • Where is the original Injeel? • What parts of the Injeel were corrupted? • Was the Injeel corrupted before or after the life of Muhammad?

Historical: “May I share my research?”

The Eyewitness Stage (AD 1 – 100): AD 33 Jesus Christ of Nazareth was crucified and raised from the dead. AD 100 No living eyewitnesses of the life, crucifixion and resurrection of Christ.

The Injeel was written on papyri scrolls in Koine Greek, the “lingua franca” of the Roman Empire.

AD 325 Codex Sinaiticus Found in St. Catherine’s Monastery AD 350 Codex Vaticanus In the Vatican AD 400 Codex Alexandrinus Found in Alexandria, Egypt

The Translation Stage (AD 325 – present): • All present day translations are based on the Greek manuscripts. • The message is one and the meaning is the same. • Interested individuals may learn Greek to study the Injeel in the original languages.

AD 570: Muhammad was born in Arabia.

• Muhammad commanded the reading of the Injeel as part of Islam. • Manuscripts available today existed prior to Muhammad’s birth. • Muslims are required by Islam to read the Injeel.

The Persecution Stage (AD 100 – 325): The Roman Empire persecuted Christians and destroyed their books. However, many partial manuscripts have been found that date to that period in history.

• Partial Manuscripts • Church Fathers • Lectionaries • Early Translations

CONCLUSION OF THE BRIDGE

• The Injeel has not been corrupted. It is God’s letter to humans about His Word, Jesus Christ. We must obey all its teachings in our faith and conduct. • Point of Decision (Revelation 3:20) Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me.

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SESSION 3: GOD’S FINAL REVELATION? Responding to Muslims who argue that the Qur’an replaces previous Scripture, including the Injeel

“The last revelation was the Qur’an, so all people should follow it. It replaces the need for the first 3 books.” — Qur’anic Verse: Sura 16:101-102

Folk Islam: • The Tawrat of Moses was corrupted, so God sent the Zabur. • The Zabur of David was corrupted, so God sent the Injeel. • The Injeel of Jesus was corrupted, so God sent the Qur’an. • The Qur’an will never be changed, since God keeps and protects His word.

Muslim Logic: • God sent the prophets with a message, “Rasul” in Arabic. • Each prophet came to lead his generation to worship God. • Islam came last chronologically, so it should correct what the Injeel teaches about God.

Christian Response: Jesus Christ is the ultimate revelation of God. His life and teachings are the measure. — Hebrews 1:1-2; Mark 13:31

Christian Logic: • God sent His word, Jesus Christ. The Injeel records and explains what Jesus taught. • The Word of God became flesh and redeemed us. • The life and person of Jesus Christ is the ultimate revelation of God. • The Qur’an and all religious materials should be viewed in light of the teachings of Christ. • Jesus Christ proved that he is the true messenger of God by resurrecting from the dead.

APPROACH

• Read Bible verses from Hebrews 1:1-2 and Mark 13:31. • Explain that as believers in God, we reject that any human can corrupt God’s book, the Injeel. • Show that Moses, David, and Jesus went to people who believed in God. • Explain that Muhammad’s generation was pagan and needed to worship one God, but this lesson had already been taught to the Jewish people from the days of Abraham. • Although Muhammad and the Qur’an came last chronologically, the core message had been revealed before from the days of Abraham. • The message of the Injeel has a more advanced spiritual level. • The Injeel moves beyond monotheism to salvation, grace, faith, sanctification, and holiness. • Christians accept the Qur’an when it agrees with the Injeel. • Muslims must study the whole Bible to understand fully the will of God for their life.

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SESSION 4: WHAT DO YOU THINK OF MUHAMMAD? Commenting on the prophet of Islam and pointing to Jesus

"IN THE PAST GOD SPOKE TO INTRODUCTION OUR FOREFATHERS THROUGH Divide into teams and discuss the following: THE PROPHETS AT MANY TIMES AND IN VARIOUS WAYS, • What is your view of Prophet Muhammad? BUT IN THESE LAST DAYS HE • How would you respond if a Muslim asks you about the prophet of HAS SPOKEN TO US BY HIS Islam? SON, WHOM HE APPOINTED HEIR OF ALL THINGS, AND • What do you think of the Qur’an, Muhammad and Ali? THROUGH WHOM HE MADE THE UNIVERSE." Qur’anic Verses: Sura 33:40; Sura 3:19 Hebrews 1:1-2

Folk Islam: • Muhammad is the last prophet and the Qur’an is the last revelation. • The Qur’an encompasses all the teachings on God and His Law.

Muslim Logic: • Muhammad and Ali are both chosen by God. • Paradise is attainable for those who follow the teachings of the Qur’an.

Christian Response: • Muhammad and the Qur’an released the Arabs from paganism. • Jesus is the Savior from sin. Acts 4:12; John 3:16

Christian Logic: • Throughout the centuries, God has sent many great men. • The Injeel clearly states that Christ alone is the intercessor. • Humanity’s salvation was provided by Jesus the Redeemer.

APPROACH

• List some of the good deeds of Muhammad: Taught One God Taught to follow Jesus Stopped infanticide Women’s rights Stopped warfare United tribes

• State the effect of the Qur’an on the Arab culture. • Stress that only Christ was sinless from birth. • Show from the Injeel (New Testament) that Christ was the Redeemer. • Read Hebrews 1:1-2 • Ask if he/she has read the Injeel (New Testament) and offer one as a gift.

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SESSION 5: IS GOD A TRINITY? Defending God’s revealed character as Three in One in light of the Gospel

INTRODUCTION

• “Don’t Christians believe in three gods?” • “Christians worship God, Jesus, and Mary!”

Qur’anic Verses: Sura 5:76; 112:1-4; 4:171; 5:119-122

Folk Islam:

• Trinity is viewed as three gods: generally God, Jesus, and Mary. • 1+1+1= 3; Christians are idol worshipers.

Muslim Logic:

• Trinity is tri-theism, a teaching that would not be accepted by Jesus who is a prophet of Islam. "GOD IN THREE PERSONS, BLESSED TRINITY." • Christians fall in the sin of (shirk) because they associate equals with God. From “Holy, Holy, Holy” • This is similar to pre-Islamic Arabian Paganism.

Christian Response:

• The concept of Trinity is taught in the Injeel. • We worship one God in three Persons (Matthew 28:18-20; John 14:9, 16; John 16:13).

Christian Logic:

• There is no difference between any of the three Persons of God. God always existed with His Word and His Spirit. God’s Word is Jesus; His Spirit is the Holy Spirit. They are all the same and equal. • We believe in this doctrine for the Injeel clearly states it. • The concept of Trinity may be above our reason but it is not against it.

APPROACH

• Stress that the Injeel teaches this doctrine. • Explain that God is Father, Son (Word), and Holy Ghost. Mary is not part of the Trinity. • Humans cannot understand God’s nature. God reveals His character. • Ask “Which existed first in eternity? God, His Word, or His Spirit?” • Physical examples might help: multiplication (1 x 1 x 1 = 1), triangle, water (solid, liquid, gas), or electricity (power station, cables, light bulb).

CONCLUSION

Question and Answer

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SESSION 6: WHO IS ISA BIN MARYAM? Explaining Jesus’ incarnation and identity as the Word of God

INTRODUCTION

“Don’t Christians believe Jesus is the Son of God, semi-god and semi-man?”

Qur’anic Verses: Sura 5:19; 5:75; 6:101-103; 10:68; 112:1-4 "THE WORD BECAME FLESH AND MADE HIS DWELLING AMONG US. WE HAVE SEEN HIS GLORY, THE GLORY OF THE Folk Islam: ONE AND ONLY, WHO CAME • God incarnated in Gabriel and had sexual relations with Mary. FROM THE FATHER, FULL OF • The offspring is called the Son of God, which is blasphemy in Islam. GRACE AND TRUTH."

John 1:14 Muslim Logic: • This is considered idolatry and paganism, which is unacceptable in Islam. • God is not like the Greek gods who would mingle with the humans. • This is paganism that has crept back into the Christian church.

Christian Response: Jesus Christ is the Incarnate Word of God. John 1:1-4; Hebrews 1:1-5; 1 Timothy 3:16; Matthew 1:18-24; Luke 1:26-56

Christian Logic: • All things are possible with God. • God cannot be mutilated or perfected. • God has always existed with His Word and His Spirit. • The Word of God became flesh and dwelt among us. • The miracle of incarnation cannot be explained.

APPROACH

• Ask your Muslim friend why the Qur’an calls Jesus “Isa bin Maryam.” • Stress that you believe in the same miracle of the virgin birth. • Ask if there is a difference between God and His Word. • Stress that Jesus is the Word of God. Read John 1:1, 14. • Stress that the Injeel teaches the incarnation, though above human reason.

CONCLUSION

Question and Answer

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SESSION 7: WHO DIED ON THE CROSS? A biblical response to the crucifixion of Jesus

INTRODUCTION

Jesus was a prophet of God, so how can he lose by dying?

Qur’anic Verse: Sura 4:157

Folk Islam: • Jesus was lifted to heaven to escape his enemies. • Someone else was crucified instead. • Christians are mistaken in believing that Jesus died on the cross.

Muslim Perspective: • Muhammad defeated the enemies of Islam and destroyed the idols in the Ka’ba. • God’s prophet must win and be victorious. • Five Theories on who died on the cross: Judas Iscariot Jewish bystander One of the disciples (Peter) A Roman soldier Swoon theory (Ahmaddiyah)

Christian Response: Christ rose from the dead victorious over sin and Satan.

Bible Verses: Matthew 26-28, Mark 14-16, Luke 22-24, John 18-21, Acts 4:33, Romans 1:4, Romans 10: 9-10, Philippians 3:10, 1 Peter 1:3

Philippians 3:10 “I want to know Christ, the power of his resurrection and participation in his sufferings, becoming like him in his death, in so attaining to the resurrection from the dead.”

Christian Logic: • Jesus died on the cross for the sins of the world. • Jesus rose from the dead to indwell and guide all who believe. • The resurrection proves the power of God and Jesus is victorious over the enemies of God. • Jesus is the only Prophet who is still alive today. • No human has risen from the dead. • Resurrection of Jesus is a proof that Christ was righteous and his sacrifice was acceptable to God.

APPROACH

• Christ is glorified through the resurrection. • Ask what glorifies God more: to help Jesus escape death or help conquer death? • Wait for the response of your Muslim friend. • Read the story of the resurrection in the New Testament (if possible). • Explain to your Muslim friend that God is glorified in the resurrection of Jesus. • Jesus did not lose by dying; He won through the resurrection from the dead. • Jesus is the only prophet who conquered death, sin, and Satan.

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SESSION 8: THE ARAB-ISRAELI CONFLICT A Biblical response to the crisis in the Middle East.

INTRODUCTION

While serving in the Muslim world, it is imperative that we have an understanding of the Middle Eastern Crisis and how to approach it for the sake of ministering to our friends.

HISTORY OF MODERN PALESTINE

YEAR EVENT ISRAELI VIEW ARAB VIEW 1948 The Liberation War The State of Israel established The Israeli Occupation 1967 The Six Day War Jerusalem restored to Israel The Loss of Arab Land 1973 Yom Kippur War Acquisition of the Golan Defeat of the Syrian Army Heights 1982 Safety of Galilee Destruction of PLO camps The Invasion of Lebanon 1985 Battle of Tripoli PLO Leaves Lebanon Syria destroys the PLO completely 1987 The Intifada Turmoil between Arabs and Jews The only way to be heard 1990 The Gulf War America defeats Iraq’s Dictator The USA-Saudi plan 1993 The Peace Process Land in exchange for Peace Will there be peace?! 2000 Israeli army leaves Peace negotiation Was terrorism victorious? Lebanon 2006 War in Hizballa Aggression from Iran Returning to the military offense 2008 War with Hamas Division and conflict in the Restoring the honor of Palestinian areas Palestinian cause

Group Discussion Time

Take time to ask questions or write them down for future study and research.

APPROACH: HOW TO DEAL WITH TOUGH QUESTIONS

• Talk about the history of the conflict: 1948 >> 1967 >> 1973 >> 1982 >> 1990 • Express compassion. Highlight the fact that all sides have been aggressive and unmerciful. • Remind them that for the last 50 years neither party has accomplished a lasting peace. • Read Matthew 26:52. “Then Jesus said to him, ‘Put your sword back into its place; for all those who take up the sword shall perish by the sword.’” • Offer Christ’s solution. Jesus the son of Mary was called the Prince of Peace. Since we follow Jesus, we are messengers of peace. Jesus offers lasting peace for the human heart. Forgiveness is the only solution for human strife. • Read James 4:1-2. “What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? You lust and do not have; so you commit murder. And you are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask.” • Explain that it is a heart issue, not a land issue! Jesus can change the hearts of men and women. Christ alone can give Israelis and Palestinians a peaceful heart and mind.

CONCLUSION: ESCHATOLOGY AND THE BIBLE

Matthew 24:14 “And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come.”

• What will you change in your approach to Muslims because of this information? • How does Matthew 24:14 apply to those who minister among Muslims?

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SESSION 9: GOSPEL OF BARNABAS How to respond to this false book and stay focused on the Gospel

INTRODUCTION

Information: Isn’t the Gospel of Barnabas the true Gospel for it tells of Muhammad?

MUSLIM VIEW

Qur’anic Verse: Sura 61:6

Folk Islam: • The Qur’an claims that God sent the Injeel. Likewise the Injeel must foretell the coming of the Qur’an. • The Qur’an says that Jesus foretold the coming of Muhammad.

Muslim Perspective: • The Injeel has gone through many versions and the real message has been lost. • Traditions must have corrupted the Injeel except the Gospel of Barnabas. • The Gospel of Barnabas is the only one that was not corrupted from the Bible. • The Gospel of Barnabas echoes what the Qur’an teaches about Jesus.

BIBLICAL VIEW

Christian Response: The Gospel of Barnabas is a false gospel against Christians and Muslims.

Bible Verses: I Timothy 2:5-6; I John 2:22-23; Acts 8:1, 4-5 1 Timothy 2:5 “For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time.”

Christian Logic: • The message of the disciples was one and the same: “Jesus has risen.” • The Prophecies of the Old Testament were all fulfilled in Christ. • Jesus of Nazareth is the Messiah, the Christ, and long-awaited Redeemer. • Any new “gospel” must agree and build on the Injeel. • A Christian is someone who claims Jesus Christ as Lord and Savior.

APPROACH

• We need an objective study of the Gospel of Barnabas. • The Gospel of Barnabas is a false testimony against the biblical view. • The writer was not a disciple or a contemporary with Christ.

Show the mistakes in three major areas: • Mistakes in geography • Mistakes in history • Mistakes in the Christian heritage and history Acts 15:22-23 “Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas – Judas called Barsabbas, and Silas, leading men among the brethren, and they sent this letter by them, ‘The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings.’

Date of the Manuscript: • The Jubilee will change from every 100 years to every day during the reign of the Messiah. 1300 AD - Pope Boniface VIII (100 years) 1343 AD - Pope Clement VI (50 years) • Quotes Dante’s “Divine Comedy” in describing Heaven and Hell. • Never mentioned by Muslim Scholars prior to 1500 AD.

Includes teachings against Islam and Christianity: • Virgin birth without pain • States the corruption of the Old and New Testaments. • Fatherhood of God • Monogamy set for all who follow God. • John the Baptist is never mentioned.

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CONCLUSION

Christ is the true Word of God.

John 1:1-5 “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it.”

SESSION 10: THE CHRISTIAN SHAHADA How to share your testimony with the Muslim in mind

INTRODUCTION

• The Bible teaches that a person must testify that there is only one God, Creator of heaven and earth, and one Savior, Jesus Christ. • A Christian repents (toub) from sin and confesses or testifies (ish- had) that Jesus is his/her personal Savior. In the Injeel this is called being “born-again.” The Christian has begun a new life – a new walk with God through Jesus Christ. • A Christian, according to the Injeel, is expected to give his/her testimony to others everyday all the time.

SHARING YOUR TESTIMONY

1 Peter 3:14-15 But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence.

Acts 1:8 But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria and to the ends of the earth.

Essentials of a Testimony My life before becoming a follower of Jesus Christ:

______

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Why I believe that Jesus Christ is the only Savior:

______

How I decided to follow Jesus Christ:

______

My life after deciding to follow Jesus Christ:

______

Conclusion of your testimony:

______

SESSION 11: ADHA IN THE INJEEL Responding biblically to the question, “Why did Jesus have to die?”

INTRODUCTION

• Why did Jesus have to die? • There is no need for sacrifice. Are we not saved by good works?

MUSLIM VIEW SIN IS A DIVINE INJURY, IN NEED OF A DIVINE CURE. Qur’anic Verse: Sura 7:8-9

Folk Islam: • Christians are lazy and loose morally. They sin and Jesus forgives. • Christianity is illogical in punishing Jesus for the sins of others. • Muslims pride themselves in righteous acts which will erase sins on Judgment Day.

Muslim Logic: • God is a just judge. He is accurate in all His records of human deeds. • God punishes each human according to his/her sins. • Punishing Jesus Christ for our sins does not fit in God’s justice. • Life is a test and on Judgment Day your individual good works will give you entrance to Paradise.

BIBLICAL VIEW

Christian Response: No man is righteous. All need salvation through an eternal sacrifice (Acts 4:12; Ephesians 2:8-9; Romans 10:9-10). Romans 3: 10-12, 23

Christian Logic: • God is Holy and all humans are sinful. No one is righteous in the sight of God. • Jesus Christ was sinless from birth and conquered sin and Satan.

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• God is a just judge. A sinner cannot redeem another sinner. • Jesus can intercede and redeem for all humanity. • Jesus is the true Adha sacrifice. He paid the debt humanity owed to God. • Forgiveness can be experienced because of the redemption of Christ.

APPROACH

• Stress that all have broken God’s Law. • Ask, “What if the scale on Judgment Day is 50/50?” • Stress that all are to be punished by death (eternal separation from TOUB = REPENT God). • All need a Redeemer to save them from the penalty and power of ISH-HAD = CONFESS OR sin. TESTIFY • God is not a slave to sin, but a Savior from sin. • Share the Adha Bridge.

Adha in the Injeel Five Main Points:

1. Al-Wadud “The Affectionate” 2. Al-Qudoos “The Holy One” 3. Al-Adil “The Just” 4. Al-Raheem “The Merciful” 5. Al-Ghafoor “The Forgiver”

Christ the Eternal Sacrifice

• Unique Birth • Sinless life • Performed miracles • Rose from the dead • Redeemed whole universe • Became the true Adha

Point of Decision:

• Prayer is a conversation with God. • Christ is the only solution to the spiritual dilemma.

SESSION 12: DISCIPLING BELIEVERS Forming and building a discipleship group of new believers

INTRODUCTION

Read Acts 2:42 and Matt 28:18-20.

• What does it mean to “make disciples”? • Why are activities such as those in Acts 2:42 so crucial to new believers, especially those of a Muslim background?

Discipleship is the key to Christian ministry.

A DANGER WITH CONVERTS IS THAT THEY WOULD SEE JESUS TEACHING THE SAME AS BEFORE. • Answer their questions fully and extensively. • Illustrate your ideas by drawings and examples. • The more they participate in the study, the more they learn. • Use words known by Muslim converts. • Use internal summarization and conclusions. • Study verses within context of the chapter in the Injeel. What to Study: • Uniqueness of Jesus • Injeel beginning in Matthew • Christian life and disciplines • Spirit-filled life • Church and its role on earth

FELLOWSHIP

• Let your disciples share their experiences with you. • Show them unconditional love. • Let them meet other believers.

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BREAKING BREAD

• New disciples are important to Christ, so they must be important to you. • Spend time with your disciples. • Share meals with them, not just information.

PRAYER

• Pray aloud with them. • Encourage them to ask God for basic needs as well as important decisions. • Help them cultivate a lifestyle of prayer.

FORMING THE GROUP

• Meet with the new believer individually. • Study the topics without any interruptions. • Give them time. • Introduce them to sensitive believers. • Form a regular study time as you see them grow in their faith.

CONCLUSION

Question and Answer

SESSION 13: THE CHURCH PLANT (CREATING A SPIRITUAL MOVEMENT) Planting the seed of the Gospel in Muslim-background soil

INTRODUCTION

Divide into teams and discuss the following:

• What makes a church plant different from a transplant? • How long does it take to plant a church? • What are the signs that a church exists in a community?

BIBLICAL BASIS

WHAT MAKES A CHURCH Matthew 28:19 PLANT DIFFERENT FROM A Go therefore and make disciples of all the nations, baptizing them in the name TRANSPLANT? of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.

Theology of Missions Isaiah 6:1-8 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another:

“Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory.” At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.

“Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.”

Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.”

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Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?”

And I said, “Here am I. Send me!”

DEFINING EFFECTIVE CHURCH PLANTING

Definition of “church planting”: The investment of our time, talents, and treasures while trusting God to produce a self-sustaining Christ-ward movement in a community.

What “church planting” is not: • Church planting is not having a sanctuary. • Church planting is not Sunday worship. • Church planting is not having a church council.

Elements of Effective Church Planting: • Are people getting saved? • Are people growing in their faith? • Are people learning more about the Bible? • Is the Bible available in the worshipers’ native language? • Is the worship service culturally-relevant? • Is the Christian community indigenous? • Do local believers lead the congregation?

HOW TO APPROACH CHURCH PLANTING

• Understand Islam Basic Beliefs Basic Rituals

• Understand Muslim Culture Becoming an Insider Assimilating the culture

• Understand the Gospel to Islam What is it? How do we share it?

• Understand Contextualization Form: Meaning:

Discussion Time

Divide into teams and discuss how you would consider contextualizing the pillars of Islam for a fellowship of Muslim-background believers.

• Al-Shahada • Al-Salat • Al- Sawm • Al-Zakat • Al-Hajj • Al-Jihad

A Biblical Church Planting Model

1 Great Commission mentality Acts 1:8; Matt 28:18-20; Our responsibility Acts 8:1 Our lifestyle Our privilege 2 Church for all people Acts 2:5-11; Acts 13:1-5 Beyond culture (see below) Changes culture Impacts culture 3 Transformational Community Acts 2:41-46 Consumed by the call Passion for souls Willingness to serve

Acts 13:1-5

In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”

So after they had fasted and prayed, they placed their hands on them and sent them off. The two of them, sent on their way by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus. When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper.

Models to Ponder to Start Spiritual Movements

• Cell (Affinity Groups) • Community (Regular Gatherings) • Celebration (Occasional Large Gatherings)

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PART FIVE CULTURAL SKILLS

SESSION 1: GOD-DEFINED CULTURE Seeing culture and its components through the lens of the Bible

INTRODUCTION

While traveling overseas, in a busy international airport, you meet a tourist couple and immediately identify them as American tourists.

Exercise: Discuss the following questions in groups of 3 or 5.

• What led you to identify the couple as Americans? • What cultural traits do Americans display that differ from other cultures? JESUS DIDN'T TRASH • How would you define a culture? CULTURES. HE TRANSFORMED • As a group, find one cross-cultural experience in the Book of Acts. THEM.

WHAT IS CULTURE?

The sum total of ways of living built up by a group of human beings and transmitted from one generation to another. It can also be defined as the sum of values, traditions, and views developed by a group of people.

“Culture is the shared knowledge and schemes created by a set of people for perceiving, interpreting, expressing, and responding to the social realities around them.” – JP Lederach

WHAT IS WORLDVIEW?

“Worldview is the basic way of interpreting things and events that pervades a culture so thoroughly that it becomes a culture’s concept of reality – what is good, what is important, what is sacred, what is real. Worldview is more than culture…The beliefs, values, and behaviors of a culture stem directly from its worldview.” – Carol Hill

FIVE VIEWS ON GOD AND CULTURE

• God is the product of culture. • God is against culture.

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• God is endorsing a culture. • God is above culture and unconcerned. • God is above culture and working through it.

THREE BASIC INFLUENCES ON WORLDVIEWS

• Guilt-Innocence -- most of the Western world • Shame-Honor -- 10/40 window • Fear-Power -- tribal peoples in Africa, South America, and Asia

Oftentimes, Muslim societies have a combination of Shame-Honor and Fear- Power worldviews.

All three worldviews are found in the Genesis story of the fall.

• When man broke God’s law, he was in a position of guilt. (Gen 3:7) • When man broke God’s relationship, he was in a position of shame. (Gen 3:8) • When man broke God’s trust, he was in a position of fear. (Gen 3:10)

General information:

• Shame and honor are positions in society, not just feelings. • Shame and fear of shame are used as controlling forces in people’s lives. • In Eastern cultures, there are thousands of hidden nuances that communicate either shame or honor. • In the West, shame falls on the individual. • In the East, shame falls on the group. • When responding to shame: • Arabs respond with revenge. • Asians respond with suicide.

CASE STUDY: CIRCUMCISION

Genesis 17:11-12 You are to undergo circumcision, and it will be the sign of the covenant between me and you. For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner--those who are not your offspring.

John 7:21-24 LIST THE COMPARABLE Jesus said to them, “I did one miracle, and you are all astonished. POSITION OF THE AMERICAN CHRISTIAN WORLDVIEW: 22 Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a child on the Sabbath. Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing the whole man on the Sabbath?

Stop judging by mere appearances, and make a right judgment.”

Romans 2:24 As it is written: “God’s name is blasphemed among the Gentiles because of you.” Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised.

Galatians 5:6 For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.

1 Corinthians 7:19 Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts.

Colossians 2:11 In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ,

Acts 15:27-31 Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing. It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell.

The men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. The people read it and were glad for its encouraging message.

THE MUSLIM CULTURAL WORLDVIEW

Understanding the Muslim cultural worldview does not mean we endorse it.

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• God is transcendent He is an unknowable, impersonal, cosmic force.

• Humans are subjects Compliance and obedience to the law is key.

• Salvation depends on works and human effort.

• Fatalism is interwoven. “Inshallah” – God willing OTHER CULTURAL CASE • Community-focused STUDIES: In some ways, the group mentality is so strong, it functions as a cult. GENDER • Community-driven LUKE 7:37-39 Success of the community over every other interest EATING WITH SINNERS • Protection through alliances within the community or family MATTHEW 9:10-12

• Piety valued in daily life DIETARY RESTRICTIONS Reflected in dress, conduct, speech and traditions ACTS 10:1-28

• Piety leads to self-righteousness RELIGIOUS DIVERSITY JOHN 4:1-30 • Shame-based

• Cultural/Religious Blending Islam is mixed with cultural norms and traditions

• Insulting Islam means insulting the community

• No clear separation between historical identity and religious identity. What is sacred and secular?

USEFUL IDEAS FOR EVANGELISM

• An unwritten rule of the East: No one can elevate himself. • Arabic heroes demonstrate their honor by reaching down to help people in need –those who don’t deserve it. • Instead of focusing on guilt over our wrongs, focus on the issue of being able to stand in the presence of God and our relationship with God and others

How God changes us… …From defiled to cleansed Matthew 15:17-20; Mark 7:18-23 Hebrews 9:13-14 Jesus healing the lepers, the bleeding woman, etc.

…From naked to clothed Genesis 3 Job 1:21 Luke 15--Prodigal son II Corinthians 5

…From expelled to reunited to God Genesis 3--expelled from Eden John 17: 20-23 Ephesians 2:13 Romans 8:38-39

…From weakness to strength Isaiah 40:29-31 Phil 4:13--Christ provides strength to withstand pressures from the world. I Peter 5:10

…From sickness to being healed Isaiah 53:5 Exodus 23:25 Psalm 103:3

…From blind to seeing

…From darkness to enlightenment

…From cursed to blessed

…From imprisoned to freedom

…From dying to being raised

…From guilty to redeemed

CONCLUSION

Matthew 28:18-20 • All cultures are tainted by sin and need the intervention of Jesus. • All cultures need a redeemer to save them from this present darkness.

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SESSION 2: CULTURAL TRANSITION Transitioning from one culture to another

INTRODUCTION

Discuss the following questions in groups of 3 or 5:

• Think of one culture other than your own that you have had experience with. What was one thing you liked about it? • What was one thing that annoyed you in that culture?

UNDERSTANDING THE TRANSITION EXPERIENCE

Definitions:

Home Culture: The culture you in which you were raised

Host Culture: The culture to which you are moving

FROM HOME TO HOST

Stages in the transition process:

1. Honeymoon Stage – all is great in host culture 2. Homesick Stage – all is frustrating in host culture 3. Responses: Flight—Go home Fight—Mono-cultural – Foreign body in a homogeneous community 4. Total assimilation of culture – “Gone native” 5. Adjustment—becoming bi-cultural Leaving Home Right1

R - Reconciliation >> unfinished interpersonal business A - Affirmation >> say “I love you” and “thank you” F - Farewells >> people, places, possessions, pets (take pictures)

1 T - Think Destination >> expectations (realistic expectations) The Third Culture Kid Experience. David C. Pollock and Ruth E. Van Reken.

How to Transition Well

• Unpack your mind • Study the community around you • Disengage old and engage the new Reasons people have difficulty engaging a new culture

• They choose not to • Warehouse mentality; living out of boxes • They do not know the new culture or even how to learn it • They don’t like the new culture • Afraid of being disloyal to their old culture • They don’t leave well

Assimilation Case Study 1: Joe went to serve among Muslims in an Arab country located on the Mediterranean Sea. Upon his arrival, he was surprised at how Westernized the culture had become. The people were very warm and friendly.

He chose to live in the suburbs of the capital city. Joe focused on language learning while serving with the local church. Before he knew it, all his friends ALL CULTURES ARE were born-again Christians who loved to practice their English with him. GODCREATED. ALL TRUTH After five years, Joe was asked by his home church, “How many Muslims BELONGS TO GOD. do you know?” His response was, “Three. And one of them is our weekly housekeeper.”

Questions:

• How effective do you feel Joe has been in reaching out to Muslims? • Were those five years worth it? • What could he have done differently to become more effective in ministering to this community?

Assimilation Case study 2: Kay felt called to serve in a Muslim country. Having earned a Masters in Journalism and English literature, she was well-equipped for a professional field anywhere in the world. Her mission agency placed her in a remote city since they were focusing on “frontier church planting.”

As a single woman from the United States, Kay was an oddity in the rural setting – a busy Muslim city where the residents’ average education was to the sixth grade. Local women often volunteered to help Kay find a husband;

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the community was curious about her reason for being there.

Questions: • What questions do you think Kay was asked by people in the community? • How effective was Kay in ministering to this community? • What steps must the mission agency take to ensure successful placement for its missionaries? • What things should Kay do to become more effective in ministering in this community?

CONCLUSION

How does Colossians 3:17 apply to the “getting there and fitting there” process?

SESSION 3: INCARNATIONAL MINISTRY The incarnation as a model for contextualization in Muslim ministry

INTRODUCTION

Christ’s Incarnational Ministry

Matthew 8:5; John 4:9; Mark 5:9; Mark 7:26

DEFINITIONS

Culture: The sum total of ways of living built up by a group of human beings and transmitted from one generation to another.

Worldview: The mental and experiential grid that a person filters events and derives conclusions

Form: Actions taken by the individual or community

Meaning: The mental understanding of certain actions

Contextualization: The process of associating a new meaning to a cultural form

THE C1 TO C6 SPECTRUM

C-1. Traditional Church using outsider language

C-2. Traditional Church using insider language

C-3. Contextualized Christ-centered Communities using insider language and religiously neutral insider cultural forms

C-4. Contextualized Christ-centered Communities using insider language and biblically permissible cultural and Islamic forms

C-5. Christ-centered Communities of “Messianic Muslims” who have accepted Jesus as Lord and Savior

C-6. Small Christ-centered Communities of secret underground believers

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APPLICATION: ISSUES IN CONTEXTUALIZATION

Many missionaries are adopting a contextualized approach in ministering to Muslims. However, as we take the forms used by the host culture, what meaning are people associating with our behavior? The following questions are to assist us in evaluating the forms we use for the purpose of best communicating the meaning we hope to teach.

• Who is God? • What is creation? • What is sin? • How are people saved? • What is acceptable behavior (conduct)? • What is worship? What should the church look like? • How do I become an Insider in that culture?

ASSIMILATING THE CULTURE

Insider: a person who understands and connects with the heart of the culture

Third culture: a person who is comfortable and connects with the heart of the home and host cultures

Outsider: a person who is strange to the culture, a foreign body in a homogeneous society

How do you become a Cultural Insider?

• Geography • History • Politics • Family • Religion • Money/Possessions • Time/Space • Humor • Education • Skill/ Talent • Social Status • Leaders/Opinion Makers/ Followers

KEY ADVICE

"AND WHATEVER YOU DO, • Learn to live with ambiguity. WHETHER IN WORD OR DEED, • Develop a strong walk with the Lord. DO IT ALL IN THE NAME OF Daily quiet time THE LORD JESUS, GIVING Prayer time THANKS TO GOD THE FATHER THROUGH HIM." Reflection time

Colossians 3:17 CONCLUSION

How does Colossians 3:17 apply to their “getting there and fitting there” process?

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SESSION 4: GENDER DO’S AND DON’TS The Biblical and Islamic view of gender relationships

GUIDELINES FOR CROSS-CULTURAL INTERACTION

• Men to Men or Women to Women - Encounters should be with same sex. Avoid one on one relationships and activities with the opposite sex. It may be acceptable for couples to minister to a male or female student as team. • Be careful about displaying outward affections such as hugging, hand holding, and touching those from the opposite sex. Follow the local, cultural norms to increase your effectiveness. • Be sensitive to customs regarding dating and marriage. A RESOURCE FOR YOU • Refrain from exchanging phone numbers, emails, and communications that would be considered personal or intimate. CONSIDERATIONS FOR • Think ahead about how you would handle being a potential date or MARRYING A MUSLIM marriage prospect. https://www.crescentproject. • Be aware of how men from Muslim cultures view women and their org/articles-blog/2017/3/24/ role in society. considerations-for- • If someone from the opposite sex shows interest in spiritual matters marrying-a-muslim- arrange for them to be introduced to someone from the same sex to man?rq=marrying%20a%20 continue the spiritual discussions. muslim

Case Study 1:

Rachel is a committed Christian woman studying architecture at a state university. She has befriended Rifaat, a Muslim student from the Middle East. Rifaat is smart, friendly, and open to talking about spiritual issues. After one month of meeting regularly to study and chat at her apartment, Rifaat tried to kiss Rachel. She was horrified; Rachel thought she and Rifaat were just friends.

Discuss the following questions in groups of 3:

• What do you think made Rifaat try to kiss Rachel? • What precautions could Rachel have taken to avoid cultural misunderstanding? • How are Muslim men and women expected to relate to each other?

Case Study 2:

A Muslim man with several wives – 3 to be exact – becomes a Christian in HOW TO MAKE YOUR a West African country. As a new believer, he has a sincere desire to follow Jesus in all respects – including Jesus’ teachings on marriage and divorce. He HUSBAND HAPPY is poor and his small farm provides for his three wives and fifteen children. BY SHEIKH MOHAMMED ABDELHALEEM HAMED Discuss the following questions in groups of 3 or 5:

• KEEP THE HOUSE CLEAN, • Should the man divorce all his wives but one? Why or why not? (See DECORATED AND WELL 1 Cor. 7:17-24). ARRANGED • What advice would you give the man? What other Biblical support • CHANGE ARRANGEMENTS would you use? FROM TIME TO TIME TO • What other principles or factors apply when forming your position? AVOID BOREDOM

• PERFECT FOOD PREPARATION AND GENDER RELATIONSHIPS HEALTHY FOODS Matthew 5:28-30 • LEARN ALL THE But I say to you, that everyone who looks on a woman to lust for her has NECESSARY SKILLS FOR committed adultery with her already in his heart. And if your right eye makes MANAGING THE HOUSE, you stumble, tear it out, and throw it from you; for it is better for you that one E.G. SEWING of the parts of your body perish, than for your whole body to be thrown into hell. And if your right hand makes you stumble, cut it off, and throw it from • LEARN HOW TO RAISE you; for it is better for you that one of the parts of your body perish, than for CHILDREN PROPERLY AND your whole body to go into hell. IN AN ISLAMIC WAY.

SINGLE MUSLIM VIEW CHRISTIAN VIEW

Woman’s world vs. Man’s world

Lust and Adultery

Modesty and Modernity

Mark 10:2-13 And some Pharisees came up to Him, testing Him, and began to question Him whether it was lawful for a man to divorce a wife. And He answered and said to them, “What did Moses command you?” And they said, “Moses permitted a man to write a certificate of divorce and send her away.” But Jesus said to them, “Because of your hardness of heart he wrote you this commandment. But from the beginning of creation, God made them male and female. For this cause a man shall leave his father and mother, and the two shall become one

98 © CRESCENT PROJECT 2020 PART FIVE: CULTURAL SKILLS SAHARA CHALLENGE flesh; consequently they are no longer two, but one flesh. What therefore God has joined together let no man separate.”

And in the house the disciples began questioning Him about this again. And He said to them, “Whoever divorces his wife and marries another woman commits adultery against her; and if she herself divorces her husband and marries another man, she is committing adultery.”

MARRIED MUSLIM VIEW CHRISTIAN VIEW

Monogamy vs. Polygamy

Divorce and Fidelity

Social Conduct (Adab) and Personal Piety

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SESSION 1: MOTIVATIONAL LEADERSHIP How to effectively lead others as you minister among Muslims.

INTRODUCTION

What is the difference between motivation and manipulation?

MOTIVATIONAL LEADERSHIP

Motivation: the inner desire to will and act on what you know is true

Jesus: The Great Motivational Leader (Matthew 14:14-33)

Leadership Types: • Relational • Task

Leadership Styles • Telling • Selling • Participating • Delegating

How to be a contagious leader: • Become highly infectious • Perceive others in terms of their potential Master the art of developing others Become a self-starter • Minister to the whole person • Create a secure working environment Cultivate deeper commitment • Fuel their personal vision from God

SESSION 2: MINISTERING AS A TEAM How understanding our differences can bring team unity

INTRODUCTION

What does a healthy, effective team look like?

What does an unhealthy, ineffective team look like?

EFFECTIVE TEAMS

An effective team will: • Be God-centered. • Empower partnerships. • Have benefits for team members and recipients of team’s work. • Have effective, comprehensive administration. • Have qualified leadership. • Be appropriately trained. • Provide thorough follow-up.

Adapted from the Nationally Derived Standards of Excellence for Short-Term Missions (www.stmstandards.org)

HOW SHOULD WE TREAT ONE ANOTHER?

“A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another.” John 13:34-35

Be devoted to one another in brotherly love. Honor one another above yourselves… Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited… If it is possible, as far as it depends on you, live at peace with everyone. Romans 12:10,16,18

Accept one another, then, just as Christ accepted you, in order to bring praise to God. Romans 15:7

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As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace… Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. Ephesians 4:1-3; 32

Therefore encourage one another and build each other up, just as in fact you are doing. I Thessalonians 5:11

And let us consider how we may spur one another on toward love and good deeds. Hebrews 10:24

Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king. I Peter 2:17

Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. I Peter 3:8

Offer hospitality to one another without grumbling. I Peter 4:9

Young men, in the same way be submissive to those who are older. All of you, clothe yourselves with humility toward one another, because, “God opposes the proud but gives grace to the humble.” I Peter 5:5

SESSION 3: CONFLICT AND COMMUNICATION How to communicate best when it matters most

INTRODUCTION

Conflict: To embrace or not to embrace? 2 Timothy 3:12, Psalm 133:1

FOUR STYLES OF CONFLICT

• Passive (I lose. You win) • Aggressive (I win. You lose) • Passive-Aggressive (I lose. You lose) • Assertive (I win. You win)

A CHRISTIAN APPROACH TO CONFLICT RESOLUTION

• Go before God until you get His perspective on the conflict. • Remember God is bigger than the problem. • Act in the “opposite spirit.” • Read Proverbs until you know it backwards. • Study how to say things. How something is worded is vitally important. • Don’t be too harsh/absolute or use emotional, forceful, or “legal sounding” language. • Act soon and keep it small. • Avoid angry and easily disturbed people. If possible, keep them out of the process. • Do not forget that the enemy is often at work. • Be strong and courageous on the basis of God’s word.

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SESSION 4: CHARACTER OF A LEADER Biblical characteristics for leadership in ministry to Muslims

INTRODUCTION

Divide into teams and discuss the following:

• Share with your group about a leader that impacted your life. What qualities impressed you? • What qualities would you like to implement in your life as you minister among Muslims?

CHARACTERISTICS OF AN EFFECTIVE LEADER

• A trusted servant • A caring listener • Sure of God’s call on their life • Creative and imaginative • Visionary and an enabler of vision in others • A finder of new paths and ways • Know what to say and how much or how little to say • A sense of perspective; able to step back and take the longer look • Committed and persistent • An encourager, enabler, mobilizer, and motivator • Cares about causes and organizations • Shares leadership with others • Respects dignity and worth of all persons • Patient and appreciative • Able to manage and utilize conflict • Sensitive to situational nature of leadership • Able to hold on or let go, and wise enough to know which is indicated • Able to walk in the shoes of another • Able to see beyond the obvious, to foresee the unforeseeable • Aware and perceptive, persuasive, and influential

• Good timing; able to do the right thing at the right time • Able to establish rapport • A team builder and participant; not a Lone Ranger • Inner-directed • Confident and hopeful, contented and at peace • A sense of justice and fairness • Decisive, courageous, and able to stand alone when necessary • A sense of history • An international worldview; a global outlook • Able to discern good and best, evil and good • Create climates of openness and caring where people can learn from each other • Empowers others

A leader recognizes that many are over-managed and under-led.

THE UNSUNG HEROES: LEADERSHIP LESSONS FROM THE BIBLE

Boaz: The Focused Leader (Ruth 3:14-4:1) • “…for the man will not rest until he has settled it today.” • Boaz was focused and committed. He would take no rest until he was doing what is right in the sight of God.

Deborah: The Faith-filled Leader (Judges 4:4-9) • “And she used to sit under the palm tree…and the sons of Israel came up to her for judgment.” • Deborah had faith to fulfill the vision. Her faith in God gave her courage. Deborah did not allow social reasons to stop her from doing God’s will.

Jonathan: The Courageous Leader (1 Samuel 14:1-14; 45; 18:1-3) • Jonathan had courage and developed a strategy. He cared for his followers. • Jonathan was secure in his character, leadership, and role in God’s kingdom.

Jesus: The Servant Leader (John 13:1-17)

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Now before the Feast of the Passover, Jesus knowing that His hour had come that He should depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. And during supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him, Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God, and was going back to God, rose from supper, and laid aside His garments; and taking a towel, He girded Himself about.

Then He poured water into the basin, and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded. And so He came to Simon Peter. He said to Him, “Lord, do You wash my feet?” Jesus answered and said to him, “What I do you do not realize now, but you shall understand hereafter.”

Peter said to Him, “Never shall You wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head.”

Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” For He knew the one who was betraying Him; for this reason He said, “Not all of you are clean.”

And so when He had washed their feet, and taken His garments, and reclined at the table again, He said to them, “Do you know what I have done to you? “You call Me Teacher and Lord; and you are right, for so I am. If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. For I gave you an example that you also should do as I did to you. Truly, truly,

I say to you, a slave is not greater than his master; neither is one who is sent greater than the one who sent him. If you know these things, you are blessed if you do them.”

• A Servant Leader succeeds when his followers are successful. • He serves them, enlightens them, informs them, equips them and protects them. • Your character, style and type of leadership are fueled by servant leadership.

APPENDIX

108 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE A GUIDE TO PRAYER WALKING Adapted from “Prayerwalking” by Steve Hawthorne and Graham Kendrick and “What Would Jesus Pray” by Waymake

BIBLICAL FOUNDATION

“And all things you ask in prayer, believing, you shall receive.” (Matthew 21:22)

“I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone… I want men everywhere to lift up holy hands in prayer, without anger or disputing.” (1 Timothy 2:1,8)

WHAT IS PRAYER WALKING?

Praying on-site with insight • Responsive insight Our eyesight General observations

• Revealed insight Praying according to the Word of God Praying according to the promptings of the Holy Spirit Seeking to “see” what God might see Attentive to “hear” what God might say

• Researched insight Fuel: facts of the present condition of people Fire: anticipating the soon-to-come glory of God

Praying nearer to pray “dearer” • Praying in the very places where you expect God to answer our prayers • Allowing sights, sounds, and smells to open our minds and hearts to the spiritual condition and needs of those we are praying for

Praying intentionally rather than reactively • Focus on taking new ground rather than defending old ground • Intercessory rather than devotional prayers • Praying about the needs of others rather than our needs

WHAT HAPPENS WHEN WE PRAYER WALK?

• We conquer fear and apathy. • We become sensitized to the realities of the community. • Our heart gets connected to the people. • The fragrance of God is brought into the community. • The imprint of God is left on the community. • We gain insight regarding ways to serve the community. • The kingdom of darkness is weakened throughout the community. • The kingdom of God advances within the community.

HOW TO PRAYER WALK

Before • Confess and repent of personal sin • Praise, worship, read Scripture to clear mind and set tone • Pray for spiritual protection (Ephesians 6) • Research the community • Pray that God would reveal the things that are on His heart During • Form a team (2-3 people) • Walk and pray • Keep eyes “open” for insight • Pray at conversational volume so those on the team can hear and enter in agreement • Follow and build on a topic • Pray using God’s Word • Pray with relevance (what we see and hear) • Pray with faith (beyond what we see) • Don’t draw attention to yourself (be on the scene, without making one) • Don’t pray against the people or community (us against them attitude) • Don’t confront the powers of evil (to do so is to invite retaliation) After • Debrief as a group • Report significant prayers, observations, and insights • Consider points of obedience and action • Set plans for further preparation and prayer

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WHAT TO PRAY FOR

• For God’s “blessings” upon the community (Matthew 5: 3-10) • That God would reveal Himself to these people and lift the darkness and deception to which they are subject (1 Timothy 2:4-6) • That God would reveal His goodness to these people (Psalm 136) • That God would destroy the works of Satan in their lives (Romans 16:20) • That God would cause them to become dissatisfied with the ways they are seeking satisfaction and purpose in life (John 10:10) • That God would reveal to them their true spiritual condition and need (Colossians 1:13) • That God would draw them irresistibly to Himself (Luke 15) • That God would convict them of their sin, His righteous standard, and the judgment to come (Romans 6:23) • That God would reveal who Jesus is and that only He can deliver from sin and its consequences (John 14:6) • That God’s kingdom would come to this people and community as it is in Heaven, and that His will would be done (Matthew 6:9-13)

DEBRIEFING YOUR PRAYER WALK

• How did your vision change? • Do you see the area differently? How? • What was new or surprising? • What did you perceive about God’s will regarding the community? • Recount a significant experience during your prayerwalk. • How did your praying change? • What happened to your focus in view of the surrounding people and issues? • How did God’s Word impact your prayers? • Share a prayer that seemed particularly significant, and why you think so. • How will this prayer time affect further prayer times? • Who did you meet? • Were there any encounters with people? What did it lead to? • Who did you sense needs further prayer or other assistance? • What did you hear or learn? • Did you sense God teaching or speaking to you about anything? • What new insights have you gained that will help you or others in further prayer?

A VISIT TO THE MOSQUE

PURPOSE OF VISIT:

• To pray for a blessing and the salvation of Muslims • To learn about the concept of worship in Islam

DEFINITION AND PURPOSE OF THE MOSQUE:

• The Arabic name is masjid, literally, “a place to prostrate.” • A center of Islamic prayer and meditation • May serve as a center of other activities such as courts, markets, and schools

FEATURES (In USA many mosques are simple rooms of prayer):

• Imam – He leads prayers and is a leading elder. There is no institutionalized clergy. • Mihrab – Recess in wall indicating Qiblah. • Qiblah – Direction of Kaabah (Mecca - Saudi Arabia). • Minbar – An elevated pulpit reached by stairs or simply the place of preaching. • A microphone is now used in the United States. • Flooring – Mats aligned in rows facing Mihrab. • Place of ablutions. • Place for shoes when removed. • Separate room or section for women.

DO'S AND DON'TS

• Do pray silently from the moment you enter the mosque for God to reveal His word to them. • Do dress modestly. For women long skirts, arms covered to wrist and hair covered entirely by a scarf. For men pants or slacks, shirt or T-shirt. • Do take off shoes and put them in the rack. • Men – do sit at rear of the room as you observe prayer. • Women – do go to the women's section during prayer. • Do be a learner – Ask good questions – Be interested -- be a listener. • Don’t engage in prolonged conversation about Christianity in the mosque.

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ARABIC PHRASES TO USE

GREETINGS:

Assalamu Alikum – Peace be upon you

Wa ‘alikum Assalam – and to you peace also

Sabah el Kheir – Good Morning

Masa’ el Kheir – Good Evening

Marhaba – Hello

Salaam – Peace (May be used as a greeting)

CONVERSATIONAL:

Kaif Al Hal – How are you?

Ana Issmee ______– My name is ______

Shukran – Thank you

SHARING:

Hadha Al-Injeel – This is the Injeel (New Testament).

Hadha Ha deeya – This is a gift.

Issa Al- Massih or Yasu’ Al Massih – Jesus the Christ

YOUR EVENING WITH THE LORD

An important part of the Sahara Challenge is time spent seeking the Lord’s will and direction for your life as you prepare to reach out to Muslims.

It is a time to develop a closer walk with the Lord, to reflect on what He has been doing in your life, and to gain a vision for how God will use this training to prepare you for your next steps in ministry to Muslims.

Below are some ideas for using your time, as well as a page designed to help you record what happened.

• Find a quiet, private place. • Open your time in worship. Read the Psalms and pray them back to the Lord. • Spend some time in the Word, studying a concept or digging deeper in an area of which God has been reminding you. A notebook or journal will be helpful to record what you’ve learned. • Carve out an extended time to pray and seek God’s will for your life. What is God showing you? What specific steps do you sense Him giving you? • Using the summary page, record what God has taught you during this time. • Prepare to share any breakthroughs or other impressions with your small group.

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AFTER MY EVENING WITH THE LORD…

Name:

Date:

My schedule was the following…

The Lord showed me the following things…

My personal dream is…

The next step I believe God is asking me to take is…

WHAT DOES THE BIBLE SAY ABOUT JESUS?

Offered as our substitute Genesis 22:13 David prophesied about 2 Samuel 23:3 As a suffering servant Isaiah 53:1-12 Matthew written to show Jesus as Messiah Matt. 1:1; Matt. 12:17-21; Matt. 21:2-5 when he entered history Matthew 1:1 significance of his genealogies Matthew 1:1; Matthew 1:1-17 why he came when he did Mark 1:2 He is a light to mankind John 1:4-5; John 1:8 Importance of his humanity John 1:14; Hebrews 2:14-15 Why his virgin birth important to Christian faith Matthew 1:18; Luke 1:34 without sin Luke 1:35 is both God and human Matthew 1:20-23 why he came to be our Savior Matthew 1:21 his coming fulfilled God’s promise to David Luke 1:32-33 as God with us Matthew 1:23 don’t underestimate him Luke 2:7 why Herod was disturbed about his birth Matthew 2:3 Herod’s wrong expectations of him Matthew 2:4; Matthew 2:16 his age when Magi found him Matthew 2:11 significance of Magi’s gifts to him Matthew 2:11 may cause your life to take a new direction Matthew 2:12 why he wasn’t to return to Bethlehem Matthew 2:19-22 had unexpected and humble beginnings Matthew 2:23 impressed religious leaders as a boy Luke 2:46-47 relationship to his parents Luke 2:49-50 the 18 silent years Luke 2:52 lived a normal childhood Luke 2:52 his ministry compared to John the Baptist’s Mark 1:7-8 can’t be neutral about Luke 2:34-35; John 6:67 how we can prepare people to meet him Matthew 3:3 why he wanted to be baptized Mark 1:9; Luke 3:21-22 his boyhood home in Nazareth Mark 1:9 in the Trinity Mark 1:10-11 how Satan tried to stop his mission Matthew 4:1 limited divine power to experience humanity Matthew 4:3-4

116 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE moved to Capernaum Matthew 4:12-13 words he used to start his ministry Matthew 4:17 called Peter and Andrew Matthew 4:18-20 three key aspects of his ministry Matthew 4:23 what his Good News was Matthew 4:23-24; Romans 1:3-5 his authority Mark 1:22 the claims of Jesus John 5:31 examine his claims for yourself John 3:1 he alone can offer salvation John 6:67-68; Acts 4:12 summary of his Sermon on the Mount Matthew 5:1 what to expect when you follow him Matthew 5:1-2 his teachings often contradict those of the world Matthew 5:3-5 did not contradict Old Testament law Matthew 5:17; Matthew 5:17-20 his message is for everyone Matthew 8:11-12 how his message was “new” Matthew 9:17 calls people from all walks of life Matthew 10:2-4 authority over Satan and demons Mark 1:23 why he didn’t want demons to reveal who he was Luke 4:41 exposed evil attitudes and motives of Pharisees Matt.12:14; Matt. 21:23-27; Matthew 22:15-17; Matthew 23:5-7 he touched the untouchable Luke 5:13 why religious leaders turned against him Mark 3:2 he knows us completely Matthew 12:25 why his hometown rejected him Luke 4:24 when we take our eyes off him Matthew 14:28 what is your real motive for seeking him? Matthew 14:35-36; Mark 3:7-8 why many of his followers deserted him John 6:66 his brothers had a hard time believing John 7:3-5 how people reacted to him John 7:26 who do you say he is? Matt. 16:13-17; Luke 9:18-20; John 3:31-35; 1 John 5:21 knowing who he is is not enough for salvation Mark 3:11 what it takes to follow him Mark 3:14; Luke 9:23-26 his family Mark 3:31-35 don’t underestimate him Mark 4:41 his goals contrasted with Satan’s Mark 5:10 how people try to explain him away Mark 6:14-15; Luke 9:7-8 why he called himself the bread of life John 6:35; John 6:47 how we are united with Christ John 6:51 his power not limited by distance Mark 7:29 why many would be ashamed of him Luke 9:26 God clearly identified him Luke 9:35

predicted his death Matthew 16:21; Matthew 17:22-23; Matthew 20:17-19 his transfiguration Matthew 17:1; Mark 9:3 as the Son of God Matthew 17:5 understanding him is understanding God John 12:45; Hebrews 1:2-3 taking him for granted Luke 10:23-24 plenty of evidence to believe in him Luke 11:31-32 preparing a kingdom for his followers Luke 12:35-40 his coming results in conflict Luke 12:51-53 benefits of following him 18:26-30 whom he spent time with Mark 10:13-16 under the Father’s authority Matthew 20:23 significance of triumphal entry Matthew 21:2-5 as the cornerstone of the church Matthew 21:42 answers trick tax question Matthew 22:15-17 puts prophecy in perspective Mark 13:3 difference between his first and second comings John 12:48 his second coming will be unmistakable Matthew 24:24-28 why he talked about his second coming Matthew 24:44 how Satan misunderstood his death Luke 22:3; John 13:27 Our actions toward others demonstrate what we Matthew 25:31-46 think about him. as the Lamb of God Luke 22:14-18 as the new covenant Luke 22:20 religious leaders plot to kill him Mark 14:1 why Judas wanted to betray him Mark 14:10 significance of his final sacrifice Mark 14:24; John 19:30; Hebrews 7:11- 17 as the complete revelation of God John 14:9; Hebrews 1:1-2 present with us in the form of the Holy Spirit Matthew 28:20; John 14:15-16 as the vine John 15:1 what “remaining in Christ” means John 15:5-6 why he had to die and rise again John 16:7 returned to God’s right hand John 17:5 prayer in the garden Mark 14:35-36 struggled over impending death Matthew 26:37-38 tried before Sanhedrin Matthew 26:57; Matthew 26:59; Matthew 26:60-61 why religious leaders hurried to try him John 18:12-13 false accusations against him John 19:7 religious leaders didn’t believe he was God Matthew 26:65-66 how we deny Jesus Mark 14:71; Luke 12:8-9 why he was sent to Pilate Mark 15:1

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Pilate knew he was innocent. Matthew 27:2 why he didn’t answer Pilate’s questions Mark 15:5 Who was really guilty of Jesus’ death? Mark 15:15 separated from God at crucifixion Matthew 27:46 his death brings us into God’s presence Matthew 27:51; Luke 23:45 miraculous events surrounding his death Matthew 27:52-53 we played role in his death Luke 23:34 nothing could keep him from rising Matthew 27:66 significance of his resurrection Matthew 28:6; Mark 16:6; Mark 16:15; Luke 24:6-7 Do you believe he has risen? Luke 24:24 last words to his disciples Matthew 28:18-20 central theme of the Bible Luke 24:27 his resurrection body Luke 24:36-43 significance of his ascension Mark 16:19; Luke 24:50-53 as a perfect example for us Luke 24:53 make him King of your life Matthew 28:20 caused friction among Jews Acts 2:46 Peter preached that he was alive again. Acts 3:15 mediator between God and man Romans 1:8; Hebrews 7:25 He should be the emphasis of preaching. 1 Cor. 1:12 how to have the mind of Christ 1 Cor. 2:15-16 the difference knowing him can make 2 Cor. 6:8-10 incarnation of 2 Cor. 8:9; Phil. 2:5-7 what it means to be crucified with him Galatians 2:20 key characteristics of Phil. 2:5-11 To be like him you must think like him. Phil. 2:13 five benefits of his death for us Col. 1:12-14 What will happen when he returns? 1 Thes. 4:15-18 God has put him in charge of all. Hebrews 2:8-9 how he functions as our high priest Hebrews 2:16-17; Hebrews 7:25 his relationship with believers Hebrews 3:1-6 knowing about him versus knowing him Hebrews 4:2 as he appeared in John’s vision Rev. 1:13-14 how he is both a Lion and a Lamb Rev. 5:5-6 the main theme of Revelation Rev. 19:10 will return as a warrior Rev. 19:11-21 Jesus begins His ministry. Matthew 3:13-4:25, Mark 1:2-2:17 Jesus’ temptation and return to Galilee Luke 4:1-44 Jesus’ first travels John 1:35-2:25 Jesus’ travels through Samaria John 3:1-4:42 Jesus arrives in Galilee and moves to Capernaum. John 4:43-54 Jesus teaches in Jerusalem. John 5:1-47

miraculous displays around Sea of Galilee Matthew 5:1-8:34 Jesus raises a widow’s son. Luke 7:11-17 healing a demon-possessed man. Mark 4:35-5:20, Luke 8:22-39 travels to Nazareth where he is rejected Matthew 13:53-58 preaching in Galilee Mark 6:1-44 Jesus walks on the sea of Galilee. Matt. 14:13-36, Mark 6:45-56, John 6:1-59 His ministry in Phoenicia Matthew 15:1-39, Mark 7:24-30 Journey to Caesarea Philippi Matthew 16:1-20 ministry beyond the Jordan. John 7:1-10:42 Jesus raises Lazarus. John 11:1-44 Jesus’ last trip toward Jerusalem Matthew 19:1-20:34 Jesus nears Jerusalem. Mark 10:1-52 Jesus’ triumphal entry into Jerusalem Matthew 21:1-17 last week in Jerusalem. Luke 19:28-44 Jesus clears the temple. Mark 11:12-19 visit in Bethany Matthew 26:6-13 from the upper room to Gethsemane Mark 14:12-41 Jesus’ trial Matthew 26:47-27:26, Mark 14:53-15:15 the way of the Cross Matthew 27:27-44, Mark 15:16-47, Luke 23:26-49 on the road to Emmaus Luke 24:1-53 Saul meets Jesus on the road to Damascus Acts 9:1-19

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THE PARABLES OF JESUS

I. TEACHING PARABLES

A. About the Kingdom of God 1. The Soils (Matt. 13:3-8; Mark 4:4-8; Luke 8:5-8) 2. The Weeds (Matt. 13:24-30) 3. The Mustard Seed (Matt. 13:31-32; Mark 4:30-32; Luke 13:18-19) 4. The Yeast (Matt. 13:33; Luke 13:20-21) 5. The Treasure (Matt. 13:44) 6. The Pearl (Matt. 13:45-46) 7. The Fishing Net (Matt. 13:47-50) 8. The Growing Wheat (Mark 4:26-29)

B. About Service and Obedience 1. The Workers in the Harvest (Matt. 20:1-16) 2. The Loaned Money (Matt. 25:14-30) 3. The Nobleman’s Servants (Luke 19:11-27) 4. The Servant’s Role (Luke 17:7-10)

C. About Prayer 1. The Friend at Midnight (Luke 11:5-8) 2. The Unjust Judge (Luke 18:1-8)

D. About Neighbors 1. The Good Samaritan (Luke 10:30-37)

E. About Humility 1. The Wedding Feast (Luke 14:7-11) 2. The Proud Pharisee and the Corrupt Tax Collector (Luke 18:9-14)

F. About Wealth 1. The Rich Fool (Luke 12:16-21) 2. The Great Feast (Luke 14:16-24) 3. The Shrewd Manager (Luke 16:1-9)

II. GOSPEL PARABLES

A. About God’s Love 1. The Lost Sheep (Matt. 18:12-14; Luke 15:3-7) 2. The Lost Coin (Luke 15:8-10) 3. The Lost Son (Luke 15:11-32)

B. About Thankfulness 1. The Forgiven Debts (Luke 7:41-43)

III. PARABLES OF JUDGMENT AND THE FUTURE

A. About Christ’s Return 1. The Ten Virgins (Matt. 25:1-13) 2. The Wise and Faithful Servants (Matt. 24:45-51; Luke 12:42-48) 3. The Traveling Owner of the House (Mark 13:34-37)

B. About God’s Values 1. The Two Sons (Matt. 21:28-32) 2. The Wicked Tenants (Mat 21:33-34; Mark 12:1-9; Luke 20:9-16) 3. The Unproductive Fig Tree (Luke 13:6-9) 4. The Marriage Feast (Matt. 22:1-14) 5. The Unforgiving Servant (Matt. 18:23-35)

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JESUS IN THE BIBLE AND QURAN

TITLES QUR’AN BIBLE Word of God. His (God’s) Word 3:34, 39, 40, 45; 4:169, John 1:1, 14 (Kalimah) 171 A Word of Truth (Qawl Al-haqq) 19:34, 35 John 4:6; Ephesians 1:13 The Truth from your Lord (Al- haqq) 3:53, 60 John 8:32-36, 14:6 A Spirit of God (Ruh) 4:169, 171; 17; 21:91 Matthew 12:28; Luke 1:35 The Messiah (Al-Masih) 3:40, 45; 4:156, 15 Matthew 16:16; John 1:41 Apostle [Messenger] (Rasul) 2:81, 87; 254, 253; 3:43, Mark 1:2 49 Prophet (Nabiyy) 2:130, 136; 4:161, 16 Matthew 21:11; Luke 4:24 Servant of God 4:170, 172; 19:31 Matthew 12:18; John 4:3 Son of Mary (Ibn Maryam) 40, 45; 4:157; 171 Luke 2:48 Witness on Resurrection Day (Shahid) 4:45, 41, 157, 159; 5:117 Matthew 24 Witness of [over] the people 3:120, 117 John 5:30 Mercy from Us [God] (Ramah) 19:21 Matthew 9:27-30 Bearer of Wisdom (Hikmah) 43:63 Luke 2:40,52 Knowledge of the Hour (‘Ilm) 43:61 Matthew 24:36-44; John 4:25 Sign to all beings (Ayah) 3:44, 50; 19:21; 21:91 Matthew 2:2-29 An Example [Pattern] (Mathal) 43:57, 59 John 13:1-11 The Miracle Worker 3:49 Mark 1:34; 5:41, 42; 6:33 Revelation to Mankind (Ayah) 19:21 Luke 2:10, 30-32 The one to be followed 43:61 John 1:37; John 10:27 The one to be obeyed 3:44, 50 Matthew 17:5; 8:27; Mark 1:3 Giver [Bringer] of Good Tidings 61:6 Luke 4:18; Acts 10:38 One of the Righteous (min Salihin) 3:40, 46 Matthew 27:19; 2 Timothy 4 The Knowledgeable in Scriptures 3:43, 48; 5:109-110 Matthew 12:25; John 4:25 The Like of Adam (Mathal al Adama) 3:52, 59 1 Corinthians 15:45-47 The Faultless [Holy, Most Pure] Son 19:19 Luke 23:4, 14, 41; Acts (Zakiyy) 2:14 One of the Closest to God (Min al 3:40, 41; 7:111, 114 John 14:9, 10; Hebrews Muquarrabin) 2:9 High-honored [Eminent] in this world 3:40, 45 Philippians 2:9, 10 and Hereafter (Wajih)

The Blessed One (Mubarak) 19:32, 31 Matthew 21:9; Luke 1:42 The Favored One 43:59 John 1:18; Mark 1:11 The One Confirmed [Strengthened] with 2:81, 87, 254, 253 Mark 1:11; Luke 4:14 the Holy Spirit (Ruh-Al-Qudsi) The Noble; Lordly (Sayyid) 3:39 Matthew 21:8-10 The Chaste (Hasuwur) 3:39 2 Corinthians 5:21; 1 Peter 2:21 Man of Peace (Salam) 19:34, 33 Isaiah 9:6; Daniel 19:25 A Perfect Man (Sawiy) 19:17 1 Corinthians 13:10 Spirit of God 4:171 Hebrews 2:10; Luke 1:35 Pure and Sinless 19:19 1 John 3:3; Hebrews 7:26 Christ will be born, die and raised from 3:55; 4:158; 19:15 Matthew 24-26; Mark the dead 15-16; Luke 22-24; John 18-21

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JIHAD: AN ISLAMIC PERSPECTIVE

Jihad: The Highest Peak of Islam Uploaded to khaliafah.com 10 Dec 2001

The Prophet (Sallallahu Alaihi Wasallam) stated in one hadith, “The head of its matter is Islam and its pillar is the Salah and its highest peak is the Jihad.” The discussion concerning Jihad is taking place throughout the Ummah and indeed many misunderstandings and distortions, some deliberate, have come forth. Some of these have been propagated by the likes of the government scholars both in the West and in the Muslim World, such as Jihad an-Nafs, Jihad against oneself and Jihad as a defensive war only.

We must realize that Jihad is a pillar of Islam and was described as its peak by Sayyidina Muhammad (Sallallahu Alaihi Wasallam). It is the thing, which Allah (Subhanahu Wa ta’ala) in the Qur’an states that gives the Ummah life; indeed Umar ibn al Khattab (ra) stated, “There is no izza (honour) without Jihad”. Hence any misunderstanding of this vital concept would have huge ramifications. Hence, it is necessary to have a clear understanding of Jihad and make clear these corruptions, which have been propagated by the Kuffar, their agent rulers and their “scholars”.

Jihad an-Nafs Some have attempted to justify their stance on this concept with what is apparently intended as a daleel (Islamic evidence), and so have used a narration to justify this concept of Jihad an-Nafs or dealing with all the political and military problems we face by becoming introspective or looking inwardly as opposed to looking at the Ahkam Shari’ah and seeing what Allah (Subhanahu Wa ta’ala) has demanded from us.

So they use what they claim is a hadith, or saying of Muhammad (Sallallahu Alaihi Wasallam), “We have returned from the lesser Jihad to the greater Jihad, that is the struggle against the evil of oneself.” This is in fact a fabrication and is known as Mawdu’ (spurious). Hafidh al Iraqi and Ibn Hajar al Asqalani, who were hadith masters and muhaditheen, who memorised one hundred thousand hadith by Isnad and were qualified to scrutinise hadith and their authenticity, stated that this was not a saying of the Messenger of Allah (Sallallahu Alaihi Wasallam) but was in fact a statement that was made by someone in the later generation named Ibrahim ibn Abi Yabla. Hence, this is not considered an evidence in the Islamic Shari’ah.

To elaborate further, it is in contradiction with the subject matter of Jihad that has been elaborated in over a hundred ayat of the Qur’an that have come with the meaning of Jihad being Qitaal, which means to slay or to kill or to fight. This was how the Prophet (Sallallahu Alaihi Wasallam) and the Sahabah (ra) understood it. To give an example from the Seerah that was narrated by Ibn Majah with a source in Bukhari, woman came to the Prophet (Sallallahu Alaihi Wasallam) and asked “O Messenger of Allah! Is Jihad obliged upon the women?” To which he responded, “Yes, a Jihad without Qitaal (fighting), it is the Hajj and the Umrah!”

This clearly demonstrates that Jihad is Qitaal i.e. Jihad is undertaking the physical fighting and this is how it was understood by the woman and the Prophet (Sallallahu Alaihi Wasallam), as explained in the Prophet’s (Sallallahu Alaihi Wasallam) answer i.e. Jihad in Islam means fighting. The Messenger of Allah (Sallallahu Alaihi Wasallam) did not respond by saying that there was the greater Jihad for everyone i.e. Jihad against oneself! Rather he informed her that Allah had prescribed the Hajj and the Umrah for her and that she would get the reward of the Mujahid for undertaking this action, as explained by Imam Sanani in his explanation in the book Sub us Salam.

A definition of the subject of Jihad can be extracted from the Islamic evidences rather than a mere linguistic understanding - so for example the term “Salah’ in the Arabic language means seeking maghfirah (forgiveness) or blessing or Du’a (supplication); however we know that in the Islamic Shari’ah it is referent to the five obligatory prayers. Similarly the term “Zakah” means, literally, purification but in the Islamic Shari’ah, Zakah is referent to a specific amount of charity that is taken from specific types of wealth and distributed to particular categories of people. So when we scrutinise the Islamic daleel we can extract a clear definition or definitions. When the Prophet (Sallallahu Alaihi Wasallam) was asked who is in the way of Allah i.e. who is a Mujahid, he explained, “Whosoever fights to make Allah’s word the highest, then he is in the way of Allah.” [Bukhari and Muslim].

Similarly looking at the Ayat of Qur’an we can see that Jihad is undertaken to convey Islam, and to remove the barriers from implementing and propagating Islam, this can be seen from the rules to do with Jihad as well. So we can define Jihad as struggling to remove the material barriers to conveying the Islamic Da’wa, whether it is by the physical means, or by wealth or expressing an opinion concerning the same.

Myth: Jihad is only defensive Another distortion that is promoted is the idea that Jihad is only defensive. The protagonists of this idea again utilise certain misinterpretations to justify their positions.

“Fight in the cause of Allah those who fight you, but do not transgress the limits. For Allah loves not the transgressors” [TMQ Al- Baqarah: 190].

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“And if they incline to peace, you incline to it also, and trust in Allah. Verily! He is the hearer, the knower” [TMQ Al-A’raf: 61].

These two verses however, cannot abrogate the 119 other verses of Qur’an that suggest that Jihad is not merely limited to defensive war alone. These 119 verses, which are general and absolute, indicate that Jihad encompasses all of the following types of war:

1. Defensive war 2. Offensive war 3. Limited war 4. Unlimited war 5. Protective war

Before we go into the details of the subject let us first clarify what we mean by the terms “general” (aam) and “absolute” (mutlaq). When a verse is described as “general” it means that it covers everything related to the subject. “Absolute” means that the verse is not limited in a particular aspect of the subject in question. If a verse is general, another verse (or evidence from Sunnah) is required to make it specific (khass) otherwise it must remain as general. Similarly if the verse is absolute another evidence is required to “limit” (muqayad) it, otherwise it to remains absolute.

The verses concerning Jihad were revealed as general and absolute without limitation. Accordingly an evidence from Shari’ah is required to limit these verses concerning Jihad. However there are no evidences from Qur’an or Sunnah that place limitations on Jihad. Thus, Jihad encompasses all of the aforementioned types of war.

There are many verses concerning Jihad that could be drawn upon to illustrate this understanding. It is sufficient to focus on Surah At-Taubah (Repentance), which is one of the last Surahs to be revealed. Thus no one can claim that the verses are abrogated, limited or specified by later revelations.

“Fight against such of those who have been given the scripture as believe not in Allah nor the last day, and forbid not that which Allah hathforbidden by his messenger, and follow not the Deen of truth, until they pay the Jizya readily, being brought low” [TMQ At-Taubah: 29].

“Verily! The number of the months with Allah is twelve months by Allah’s ordinance in the day that he created the heavens and the earth, four of them are sacred: that is the right Deen, so wrong not yourselves in them. And wage war on all the idolaters as they are waging war on all of you, and know that Allah is with those who keep their duty (unto him)” [TMQ At-Taubah: 36].

“O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them, their ultimate abode is hell, a hapless journey’s end” [TMQ At-Taubah: 73].

“Verily! Allah hath bought from the believers their lives and their wealth because the garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on him in the Torah and the Gospel and the Qur’an. Whoever fulfils his covenant better than Allah? Rejoice then in your bargain that you have made, for that is the supreme triumph” [TMQ At-Taubah: 111].

“O you who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you and know that Allah is with those who keep their duty (unto him)” [TMQ At-Taubah: 123].

If we examine these verses we see that they include:

“Fight against those who…have been given the scriptures as believe in Allah and the last day…until they pay the jizya.”

“Fight all the idolaters as they fight you.”

“Fight against the disbelievers and the hypocrites and be harsh with them.”

“ …the garden, will be theirs, they shall fight in the way of Allah.”

“Fight those of the disbelievers…”

These verses command Muslims to fight, generally and absolutely. The verses impose no restrictions or conditions. Therefore this is clear evidence that “Jihad” may be offensive or defensive.

These verses of At-Taubah were revealed under certain circumstances. The following verses chronologically precede these verses of Surah At-Taubah. They provide an insight into the circumstances in which Surah At-Taubah was revealed.

“Let not the unbelievers think that they can outstrip (Allah’s purpose). Verily! They cannot escape” [TMQ: At-Taubah: 2].

“Make ready for them all you can of (armed) force and of horses tethered, in order that you may dismay the enemy of Allah and your enemy, and others beside them whom you know not. Allah knows them. Whatsoever you spend in the way of Allah it will be repaid to you in full, and you will not be, wronged” [TMQ Al-Anfal: 60].

“And if they incline to peace, you also incline to it, and trust in Allah. Verily! He is the hearer, the knower” [TMQ Al-A’raf: 61].

The meaning of abrogation (naskh) is that the rule (hukm) of one revelation is completely canceled by another later revelation. When something is specified it is abrogation of a kind i.e. partial abrogation but it is only in the stated

128 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE areas of the subject. The criteria for abrogation and specification is that the abrogating or specifying revelation must have been revealed at a later date. It should be noticed that the verses of Surah At-Taubah were the last to be revealed concerning Jihad.

A misunderstanding of abrogation and specification by some of the Muslims may have resulted in these people saying that Jihad is a purely defensive war. Others however are happier distorting Islam in order to please the rulers in the Muslim lands or the Western lands rather than please Allah (Subhanahu Wa ta’ala).

However a further point to be clarified is that the mere appearance of contradiction between two statements (either Qur’an or Sunnah) is not sufficient to claim abrogation. There must be a divine evidence to state that the abrogation is actually relating to the abrogated. There must be a clear context concerning the occurrence of the abrogation. There are a number of incidents where two, apparently contradicting revelations where implemented in total compatibility. Concerning the above verses from At- Taubah they should be understood without abrogation.

Two verses may refer to one subject, such as Jihad, but differ in their context and situation. Therefore one verse may be applicable to a particular situation, and a different verse, seemingly contradictory, is applicable in a totally different situation. Consequently there is no abrogation.

When we examine the verses of Jihad we see that they refer to the same subject but in different situations.

Therefore, Jihad cannot be understood as being neither purely defensive nor purely offensive. The two verses quoted at the beginning relate to the situation of peace and the verses from At-Taubah relate to the situation of conflict. Conflict and peace are two different situations. To explain this, one must look to the accepted explanations of Qur’an and the opinion of our great scholars.

Az-Zamakhshari in his Tafseer of the Qur’an, Al-Kashaf, says:

“If they tend towards peace you must accept it, but this depends on what the Imam sees as a benefit for Islam and Muslims. It is not a must on the Imam to fight always, nor is it a must on him to accept peace always.”

Thus both are compatible, but used under different situations and conditions. Both As-Sadi and Ibn Zaid have stated:

“If they ask you for peace, accept it from them and there is no abrogation in it.”

Hence according to As-Sadi and Ibn Zaid it is incorrect to say that the “sword verses” abrogate the “peace verses”. Abu Bakr Ibn Arabi in his Tafseer of the

Qur’an, Ahkam ul Qur’an comments; “The answer here differs…Allah says, ‘don’t weaken, don’t call for peace whilst you have the upper hand. If Muslims are mighty with strength, invincible, and numerous in groups let there be no peace’ [TMQ Muhammad: 35].”

Thus peace may be accepted but not if Muslims have the upper hand. In addition to the evidences of the Qur’an, Sunnah and Ijma-as Sahabah present clear evidences of the reality of Jihad.

Abdullah ibn Umar (ra) relates that the Prophet of Allah (Sallallahu Alaihi Wasallam) said:

“I have been ordered to initiate the fighting of people, until they testify that there is no god save Allah, that Muhammad is Allah’s Prophet, establish Salat and pay Zakat. If they do that they save their blood from me, except by the right of Islam, their account will be to Allah” [Bukhari and Muslim].

In another hadith related by Anas ibn Malik;

“Three are the origin of faith, to refrain from saying; ‘they are disbelievers,’ if they say there is no god save Allah, merely because of a sin or bad action. Secondly, that Jihad is continuous until the Day of Judgement, till the last one of my Ummah fights the ‘Dajjal’. Thirdly to believe in the Qadr.”

If Jihad is only defensive war how can it continue until the Day of Judgement? If it was so Jihad would be periodic and would not be continuous. Moreover, this completely contradicts evidences from the life of the Prophet (Sallallahu Alaihi Wasallam) and the example of Sahabah.

In the nine years that followed the Hijrah to Madinah (where permission was given to fight) the Prophet (Sallallahu Alaihi Wasallam) personally led 28 military campaigns, and during the same period the Companions (ra) embarked on another 51 military campaigns.

If one looks in detail at these expeditions and battles one finds clear evidence that the Prophet (Sallallahu Alaihi Wasallam) and the companions undertook both defensive and offensive action. The battles of Uhud and Ahzab are clear examples of defensive battles - on the other hand, Tabuk and Mutah are clear examples of offensive wars. Indeed the Prophet (Sallallahu Alaihi Wasallam) took part in thirteen expeditions and eleven major battles in which he took the initiative and launched offensive action. Likewise of the 51 Sariyah (campaigns), 39 were offensive. How can one say, therefore, that Jihad is only defensive?

Transgression “Fight in the way of Allah, those who fight you, but do not transgress

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limits; for Allah verily loves not transgressors” [TMQ Al-Baqarah: 190].

The above verse describes the way in which Jihad is being carried out. It refers to the limits that have to be observed when engaging the enemy. It by no means implies that Jihad is defensive. Islam has its own regulations of war - the limits Muslims are strictly commanded to adhere to, are not to kill women, children, old men, and priests who do not participate in war against Muslims. To attack such people would be to transgress the limits set by Allah (Subhanahu Wa ta’ala) because they are not “those who fight you”. However, if they fight against Muslims on the battlefield then to fight them would not be transgression. Muslims are also commanded to treat war prisoners kindly not to torture them or mutilate dead bodies - all of these actions would amount to a transgression.

Transgression would also arise if a nation was attacked without first calling them to Islam. Muslims are ordained to call their enemies to Islam before fighting against them. If they refuse, Muslims should call them again to pay Jizya and submit to the laws of Allah (Subhanahu Wa ta’ala). If the enemy refuses again, Muslims should fight them in order that there be no persecution, and the Deen should be for Allah alone. This procedure should be observed, otherwise the limits have been transgressed and, “Allah verily loves not transgressors.”

The verse; “it is permitted for those to fight, that they have been wronged”, does not tell us to fight because we have been wronged. It merely gives us the permission to fight. The question of the reason for fighting does not enter into it. If being “wronged” were the reason then Muslims would have been able to fight in Makkah. In Makkah, after great suffering the Companions approached the Messenger of Allah (Sallallahu Alaihi Wasallam) asking him for permission to fight the enemy. The Messenger (Sallallahu Alaihi Wasallam) replied, “Be patient, I have not been permitted to fight” [Ibn Hisham]. The verse “it is permitted for those to fight, that they have been wronged”, which was revealed in Madinah, gave the permission to fight.

The Call Before a land is opened up to Islam the inhabitants must be invited to Islam. Without this call the fight is not allowed. This call may take a variety of forms: direct invitation, conferences, via the media and so on and so forth. The Prophet (Sallallahu Alaihi Wasallam) for example sent letters to the leaders, like the following letter sent to Heraclius of Rome:

“In the Name of Allah Most Gracious Most Merciful. From Muhammad, Servant and Messenger of Allah, to Heraclius Emperor of Rome. Peace be upon those who follow the Guidance. I invite you to Islam; accept Islam, you will be safe, Allah will grant you two-fold reward; if you turn away, the sin of (the wrongdoings of) all the people will be upon you. “O people of the Book come to an agreement between-us and you, that

we worship none but Allah, and that we shall associate no partners to Him, and that none of us shall take other for words beside Allah and if they turn away, then say: Bear witness that we have surrendered to Him.” Muhammad, Messenger of Allah.

Prior to the Battle of Qadisiyyah, Sad ibn Abi Waqqas (ra) sent a delegation to Yazdagird, Emperor of Persia, headed by An-Nu’man ibn Muqarrin with the purpose of inviting the Emperor to Islam. Yazdagird greeted the delegation in the following way:

“Why have you come to our dominions and why do you want to invade us? Perhaps, you have designs on us...and seek to venture against us because we are preoccupied with you, but we do not wish to inflict punishment on you”.

An-Nu’man replied:

“Indeed Allah has been Kind and Merciful to us and has sent to us a Messenger to show us the good and command us to follow it, to make us realize what is evil and forbade us from it. The Messenger promised us if we were to respond to what he commands, Allah would bestow on us the good of this world and the good of the hereafter. Not much time has elapsed but Allah has given us abundance in place of hardship, honour in place of humiliation and mercy and brotherhood in place of our former enmity. The Messenger has commanded us to summon mankind to what is best for them and to begin with those who are our neighbours. We therefore invite you to enter into our Deen. It is a Deen, which beautifies and promotes all good and which detests and discourages all that is ugly and reprehensible. It is a Deen, which leads its adherents from the darkness and tyranny of unbelief to the light and justice of Iman. Should you respond, positively to us and come to Islam, it would be our duty to introduce the Book of Allah in your midst and help you to live according to it and rule according to its laws. We would then return and leave you to conduct your own affairs. Should you refuse however, to enter the Deen of Allah we would take the Jizya (tribute) from you and give you protection in return. If you refuse to give the Jizya, we shall declare war on you” (Ibn Sad in his Tareekh).

This is the reality of the call to Islam and the manner in which it spread. It is a call to deliver people from the servitude of man to the service of Allah (Subhanahu Wa ta’ala), not a desire for exploitation and domination.

Consider these noble words of Umar ibn al-Khattab (ra) to Sad ibn Abi Waqqas (ra) as he bade farewell to the Muslim army that was to confront the Persians at Qadisiyyah.

“O Sad! Let not any statement that you are the uncle of the Messenger of Allah or that I or you are the companion of the Messenger of Allah distract you from Allah. Allah Almighty does not obliterate evil with evil

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but he wipes out evil with good.”

“O Sad! There is no connection between Allah and anyone except obedience to Him. In the sight of Allah all people whether nobleman or commoner are the same. Allah is their Lord and they are His servants seeking elevation through taqwa and seeking to obtain what is with Allah through obedience. Consider how the Messenger of Allah used to act with the Muslims and act accordingly...”

Are these the words of a leader to an army that is embarking on conquest for the sake of domination and exploitation? Clearly not.

The Opening of Lands The opening of lands by the means of Jihad is to destroy the material obstacles that prevent people from entering Islam. The objective is not to exploit the lands in the manner of the imperialists but to free men from the servitude of other men to the worship of Allah (Subhanahu Wa ta’ala). The proof that Islam never exploited or dominated in the manner of the imperialists is the success of Islam in melting the different nations into one Ummah.

History has proved that the unjust conquering of lands alienates the conquerors from the conquered. In the entire history of the world no nation has been able to impose its will on a people to the extent that the people themselves freely leave their own culture and nationality, and adopt freely the will of the conqueror. The Greeks, Romans, Nazis, British, French, Italians, and so on, all tried and all failed. In recent times we have seen countless examples of nations fighting for their independence and freedom from imperialism. The conquerors have always sought to dominate and the conquered have always been treated as second-class citizens.

The West has sought to tarnish Islam with the same brush - to accuse Islam of dominating by force; this however is so far from the truth. Islam spread all over the world until the authority of the Islamic Khilafah encompassed Persia, Iraq, Bilad as-Sham, North Africa and many more lands. The people of these lands were Persians, Berbers, Copts and Romans, who all had their own nationalities, cultures and languages. These people under the shade of the rule of Islam grew to understand it - they all embraced Islam and became one Ummah (nation). The success of the Islamic intellectual leadership in melting these people and cultures is unparalleled in the history of the World and proof that Islam was adopted by individuals out of conviction and not because a sword was placed to their necks. This is the picture that the West has sought to propagate so that Muslims would leave Jihad and leave conveying Islam to the entire world.

The reality is that any nation that has a doctrine, which deals omprehensively with the universe, man and life, must be a nation with the need to spread this doctrine. Islam is not simply a doctrine of thoughts and ideas. Islam is also a

practical system and way of life. Faith in Islam is not based only on its thoughts and concepts. A Muslim must also have belief in its actual implementation as a comprehensive way of life. Belief in this must then be followed by action.

It is obligatory for the Islamic nation to invite people to Islam, to propagate it and to subjugate other nations to the Islamic system of ruling.

No Compulsion in Deen Whilst other nations must be subjugated to the rule of Islam, the individual residing in a land opened by Islam must not be compelled to become Muslim. The Messenger of Allah (Sallallahu Alaihi Wasallam) has said:

“I have been commanded to initiate the fighting of people until they say there is no god save Allah...”

The Arabic word used here is “naas” – people; which is plural and does not refer to individuals.

Allah, the Supreme says in Qur’an,

“There is no compulsion in Deen the right direction is henceforth distinct from error and he who rejects false gods and believes in Allah has grasped a firm handhold which will never break. Allah is hearer, knower” [TMQ Al-Baqarah: 256].

The Messenger of Allah (Sallallahu Alaihi Wasallam) has said, “Whoever has been a Jew or Christian is not to be coerced from his Deen.”

Jihad does not mean as the West intimate when they say Islam was spread by the sword that individuals are forced to become Muslims. Rather, it is the subjugation of the State and nation to the rule of Islam. The individual is compelled to abide by the Islamic ruling (with certain concessions permitted to non-Muslims by Shari’ah) but the Aqeedah (creed) of Islam is not forced upon him.

Conclusion Jihad is the removal of obstacles, by force if necessary, that stand between people and Islam. It is the practical method of spreading Islam. The call to Islam is compulsory on Muslims. Jihad is included within this compulsory action. Like the call, Jihad is to be performed by the nation (Ummah).

Jihad is continuous and will always be so. This is an obligation imposed on Muslims by Shari’ah. However, this is not the Jihad that is carried by the nation whose intention is to open land to the justice of Islam. Practically speaking this is not going to take place until the Ummah can perform this Jihad and make the Call to Islam as a nation, and that nation must have a state that implements 134 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE

Islam i.e. Dar al Islam. Once this State has been established we can (Inshallah) carry on the work commenced by the Companions of our Prophet (Sallallahu Alaihi Wasallam), which is, to spread the Deen of Allah (Subhanahu Wa ta’ala) to all corners of the earth. The Prophet (Sallallahu Alaihi Wasallam) stated, “This Deen will never cease to exist. A party of the Muslims shall always fight for it until the Hour comes to pass” [Al Jami us Sahih of Imam Muslim].

Rashad Ali

Source: Khilafah Magazine December 2001 Edition

WHAT DO MUSLIMS THINK OF AMERICA? A Saudi-raised pastor offers an insider's perspective

by Mateen A. Elass Moody Magazine - Nov/Dec 2001 Issue

At 4:55 a.m. the minaret loudspeaker blared outside my window.

It was early September. I was in Damascus, Syria visiting relatives, and hundreds of mosques all over the city were calling Muslims to prayer. This day was no different from any other - the breaking of dawn signals the expected stirring from bed and attending to one's spiritual duties of morning prayer. This is the first of five daily prayers which faithful Muslims weave into their everyday lives - if they forget their duties in the midst of the details of life, muezzins from minarets throughout the Muslim world cry "Allahu akbar" ("God is great") at the appointed times to bring them back to this most basic of religious tasks.

Throughout the Middle East and in much of North Africa and lower Asia, Islam dominates the religious landscape. The sing-song chanting of the Qur’an (Islam's holy book) often serves as a background for marketplace conversations. Public artwork in Arabic-speaking countries often consists of beautifully calligraphied Arabic script portraying verses of the Qur’an. Lyrics to popular music are often religiously inspired and sometimes created to arouse opposition to the enemies of Islam. Commerce and public activities slow down or cease during the appointed times of prayer, as Muslim men are expected either to attend the mosque or pray wherever they find themselves, after engaging in ritual washing and facing the direction of Mecca, the seat of Islam's holiest shrine.

Of course, Islam is not monolithic, though Muslims like to talk of one universal community of faith. In every country, whether predominantly Islamic or not, Muslims vary by culture and local belief. There are two major sects of Islam: the Sunnis who comprise roughly 85 percent of all Muslims, and the Shiites who comprise around 10 percent. Within these larger groupings and apart from them there are numerous splinter groups and movements, the most wellknown of which may be the Sufi mystics (sometimes remembered from the caricature "whirling dervishes"). Most Muslims you will come into contact with are probably Sunnis.

Where the infidels live In this day and age, the United States is viewed by many in the Muslim world

136 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE as at least a threat and at most an outright enemy. Of course, this is not true of all Muslims. Many in this country and in Western societies generally wish to live in peaceful coexistence with America, or even sing the praises of much of what America stands for. But they represent a small slice of the roughly 1.3 billion Muslims worldwide. For the vast majority of those, the United States represents the stronghold of the "infidels," those who refuse to bow the knee before Allah (the God who Muslims believe rules over all creation), and who therefore must be opposed or even destroyed.

Why does America spark such a negative reaction among Muslims? How can religious schoolteachers in Muslim Pakistan, like Fazal Hussein, train students for physical warfare?

Hussein, quoted in the Chicago Tribune, said, “From young boys to men of 55, we are teaching jihad. Jihad means fighting America. We will sacrifice ourselves.” Radical Muslims in Lebanon, Gaza, Iraq, Iran, Indonesia and elsewhere regularly take up the chant, “Death to America! Death to the Great Satan!” Certainly some of this is posturing for CNN, but the fact that such chanting can even take place indicates the brewing of a major storm for which America is the tallest lightning rod.

Why?

Learning from Hollywood There are at least five reasons, probably more. The first is a media-fed perception of American immorality. The U.S. is seen worldwide by religious Muslims as the primary exporter of immorality, particularly through entertainment channels. The international marketing of Hollywood sex, scandal and slasher movies paints a lurid picture of American life for the sheltered Third World. The fact that reruns of “Dukes of Hazzard,” “Dallas” and “Baywatch” are played around the world lead those who have never been in American homes to assume that illicit sex, fast cars, guns and intrigue are the daily menu of average American lives. Young people see MTV and get a very distorted idea of their American counterparts. Many Muslim governments have sought to stem the flow of cinematic corruption into their country through censorship, but with the advent of satellite dishes and other technological advances this is becoming impractical.

America the puppet? Second, Muslims see the United States’ foreign policy as a political puppet of Israel and American Jews. They perceive in our government’s positions over the last 50 years an unbending, blind support of a nation which in the eyes of most Muslims has been the cause of untold suffering among the Arabs throughout the Middle East. Many followers of Islam are gripped by a paranoia drummed into them by their religious traditions that Israel and the Jews have concocted a global conspiracy against Islam. It does not help

matters any that in the Qur’an Muhammad bitterly calls the Jews the greatest enemies of Islam (from Sura “The Table,” 5:82).

One of my close Syrian relatives told me in early September that the Jews were behind the repressive Arab regimes in the Middle East, having installed these governments in secret ways and paying these Arab leaders to keep their Arab peoples oppressed. She went on to say that both America and NATO have declared that since the fall of communism the greatest enemy left to defeat is Islam. Another cousin of mine points to all the Jewish-sounding names in Cabinet-level and Congressional positions and declares, “The United States is in the pocket of the Jews.” Since Israel is the great enemy of the Arabs especially, and of all Islam by extension, and since the United States has allied itself so unstintingly with Israel over against Arab concerns and issues, we by our actions have declared ourselves enemies of Islam and the Middle East (in Muslim minds).

Cries ignored Third, Muslims perceive an anti-Arab bias not only in foreign policy but in human rights issues as well. Muslims point to the ignored cries of the Palestinians, not just over their displacement from their homeland but over the ongoing oppression and violence which they suffer under the rule of Israeli authorities. It is American planes, they say, which bomb their villages, and American helicopters which fire missiles into their apartment buildings, and American bulldozers which knock down their settlements, and American bullets which shatter their children’s skulls. True, Israeli fingers are on the triggers, but American money and support are behind these police actions. Three weeks ago, one of my Syrian cousins declared to me with undeniable passion, “If I could go to occupied Palestine (Israel) and fight against the oppressors and give my life to help liberate Palestine, I would count it a privilege. I would count it an honor!”

Muslims point as well to the decade-long sanctions against Iraq which, though justified against Saddam Hussein and his government, are causing deep suffering among the people. Estimates are that close to a million children have died due to the embargoes and sanctions engineered and supported by the United States. To most Arabs, it doesn’t matter that Saddam Hussein could alleviate the desperation of his people. The fact that the U.S. government has allowed this failed policy to continue at the expense of innocent Arabs is inhumane.

A “Christian” enemy Fourth, Muslims (especially non-Western ones) view the United States as a Christian nation, and therefore the most powerful rival to their faith. Though we know that there is no such thing as a “Christian nation” since God has not called us to a kingdom of this world, the Muslim mind cannot conceive of religion apart from political realities. For Islam the kingdom of Allah must

138 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE in the end become the unrivaled kingdom of this world. Since the United States is not in the fold of Islamic nations, it is labeled as Christian and thus seen as an adversary to be opposed. In many quarters of the world, there is a sense of jealousy among Muslims as they look at the military strength of America projected across the globe, the standard of living and technological advantages of our society, the freedoms and pioneering spirit which characterize our way of life. American influence in the world translates for some Muslims into Christian advances into Muslim territory, and that cannot be tolerated.

Particularly aggravating is the significant American military presence in Saudi Arabia, the cradle of Islam and home of its holiest shrines. Osama bin Laden’s call for a jihad against America, while more extreme than what many Muslims are comfortable with, nonetheless illustrates what many are thinking – America’s “crusader forces,” to use bin Laden’s words, must be opposed by every true Muslim, lest they infiltrate and undermine the strength of Islam.

A world under Allah This leads to the final reason why many Muslims struggle with antipathy toward the United States. Even if we were not a “Christian” nation, in their eyes, as long as we are not Muslim, we are an enemy to be conquered. For theologically, Islam is committed to the complete subjugation of the entire world to Allah. Though there is not consensus among Muslims concerning the use of force to advance Islam, there is unanimity concerning three fundamental principles: 1) Islam is the one true religion, meant to be accepted universally; 2) its ultimate goal is the establishment of a one-world theocracy where the laws of Islam (Sharia) become the laws of all societies; 3) all human beings will one day be either converted to Islam, or subjugated under Muslim rule (as second class citizens who must pay a poll tax and abide by Islamic laws regardless of their beliefs), or eliminated by the sword. For many Muslims, the United States stands as the greatest present barrier to the fulfillment of this ultimate goal, and they feel duty-bound to work for the downfall of our nation or its transition to a fully Muslim country.

What about holy wars? Since Sept. 11, the world has become a more fearful place for Americans. Terrorists in the name of Allah slaughtered thousands of Americans and internationals from over 80 countries. Their justification was the declaration of jihad against the enemies of Islam, principally in their minds the infidels (unbelievers) of the United States. The term “jihad,” often translated “holy war,” leads those unfamiliar with Islam to ask, “Is such violence sanctioned by Islam?” Moderate Muslim leaders assert that Islam is a religion characterized by peace (in fact the word “Islam” comes from the root “salaam,” the Arabic word for “peace,” or more technically “surrender”). They claim that terrorism has no place in Islam, and point to a verse in the Qur’an which says, “There is no compulsion in religion” (Sura 2:256).

Fundamentalists, on the other hand, point to numerous texts in the Qur’an where Muhammad as Allah’s spokesman commands his followers to fight and subdue all who resist Islam, if necessary by killing them. For example, Sura 47:4 directs, “So, when you meet (in fighting in Allah’s Cause) those who disbelieve smite at their necks till when you have killed and wounded many of them, then bind a bond firmly on them (i.e. take them as captives).”

Jihad literally means “struggle” or “exertion” in the cause of something good. In Islam it is considered the duty of all Muslims. Moderates argue that jihad has first and foremost a spiritual meaning, not unlike Paul’s statement in Ephesians 6:12, “We wrestle not against flesh and blood but against principalities and powers.” Muslims are to subdue evil in their own hearts, and then peacefully to engage in the jihad of mouth and pen - apologetics and evangelism. Fundamentalists do not dispute the goodness of these activities, but point out that strong textual support from the Qur’an, traditions from Muhammad’s own life, the early spread of Islam by the sword under the approval of Islamic caliphs, and Islamic law as finalized in the second century after Muhammad’s death all clearly support the main definition of jihad as armed aggression against those who resist the advance of Islam. What non- Muslims call terrorists, they instead call holy warriors. What the media refers to as “suicide bombers,” they praise as martyrs.

Eternal hedonism What leads Muslim men to volunteer for death, even young men with all their lives before them? Principally it is the fact that the religion of Islam offers no certain hope of heaven to any of its adherents (the final decision is up to sovereign whims of Allah) with one exception. Those who die while fighting militarily in a jihad are promised immediate access to Paradise, the highest level of heaven with the greatest sensual delights imaginable. For those trapped in a religious system where you can never be sure you have done enough good to please God eternally, and whose lives amid poverty, oppression and despair do not guarantee much of an earthly future, the assurance of a reward of eternal hedonism is undeniably attractive. Add to this the high tribute in the minds of the faithful left behind and the thought of being an underdog who in the name of Allah does grave damage to the Great Satan, and you have a recipe for conflagration.

Let me stress again that not all Muslims think this way - to be a Muslim is not necessarily to condone the use of terrorism or others means of violence to advance the cause. But there is sufficient evidence in the history of Islam and in the clear teachings of Muhammad and the Qur’an to show that such an approach to the non-Muslim world finds a natural home in the religion of Islam.

Grace, love, and listening How should Christians respond? Confidence and love are the first two words

140 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE which come to mind. Paul reminds us in 2 Tim 1:7, “God has not given us a spirit of fear, but of power and love and self-control.” Jesus teaches us that to live by the sword is to die by the sword - his followers are to love enemies and pray for those who engage in persecution. Since our futures are secure in God’s hand because of the finished work of Jesus Christ, we are not to fear those who make threats against our lives, nor to seek to destroy them in return. Rather, we are to approach them with the same love by which Jesus first approached and won us to Himself.

In the end, it is not really a question of what Muslims think of America, or of Christians. It is much more a matter of what Christians think of Muslims. Will we extend them Christ’s love, the only real hope for peace and transformation, or will we turn away in fear or anger? The future is not in the hands either of Muslim terrorists or of Muslim moderates. It is in the hands of Jesus Christ, and He still calls the Church to meet the world with grace and love. The next months and years will show whether we are listening or not.

Dr. Elass is senior pastor of Immanuel Presbyterian Church (EPC) in Warrenville, Illinois.

RECOMMENDED READING

Answering Islam, The Crescent in the Light of the Cross By Norman L. Geisler and Abdul Saleeb ISBN 0801038596

A Christian Approach to Muslims, Reflections from West Africa By James P. Dretke ISBN 0878084320

Covered Glory By Audrey Frank

Healing the Broken Family of Abraham: New Life for Muslims By Don McCurry ISBN 0971085307

Hiding in the Light: Why I Risked Everything to Leave Islam and Follow Jesus By Rifqa Bary

A History of the Arab Peoples By Albert Hourani ISBN 0674395654

In the Land of Blue Burqas By Kate McCord

Infidel: My Life By Ayaan Hirsi Ali

Joyful Witness in the Muslim World: Sharing the Gospel in Everyday Encounters By Evelyne Reisacher

The Koran, A Very Short Introduction By Michael Cook ISBN 0192853449

Ministry to Muslim Women: Longing to Call Them Sisters Edited by Fran Love and Jeleta Eckheart ISBN 0878083383

Miracles of Miracles By Mina Nevisa with Jim Croft

Muslims and Christians at the Table By Bruce A. McDowell and Anees Zaka ISBN 0875524737

Planting Churches in Muslim Cities: A Team Approach By Greg Livingstone ISBN 0801056829

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The Prophet and the Messiah, An Arab Christian’s Perspective on Islam and Christianity By Chawkat Moucarry ISBN 0830823158

Unveiling Islam: An Insider’s Look at Muslim Life and Beliefs By Ergun Mehmet Caner and Emir Fethi Caner ISBN 0825424003

Waging Peace on Islam By Christine A. Mallouhi ISBN 0830823042

Women, Family and Gender in Islamic Law By Judith E. Tucker

Woman to Woman, Sharing Jesus with a Muslim Friend By Joy Loewen

CRESCENT PROJECT ARTICLES AND PODCASTS

Considerations for Marrying a Muslim Man • https://www.crescentproject.org/articles-blog/2017/3/24/considerations- for-marrying-a-muslim-man

Dating a Muslim Man: Understanding His Religion & Culture

Losing Our Daughters to Islam: Parts 1 & 2 • https://www.crescentproject.org/cpradio/2017/2/28/losing-our- daughters-to-islam-part-1 • https://www.crescentproject.org/cpradio/2017/2/28/losing-our- daughters-to-islam-part-2

The Face of Honor and Shame in the Muslim World: Parts 1 & 2 • https://www.crescentproject.org/cpradio/2019/3/8/the-face-of-honor- and-shame-in-the-muslim-world-part-1 • https://www.crescentproject.org/cpradio/2019/3/8/the-face-of-honor- and-shame-in-the-muslim-world-part-2

BIBLIOGRAPHY

Aland, Kent, The Text of the New Testament, Eerdmans, Grand Rapids, Michigan, 1989

Comfort, Philip W., Early Manuscripts and Modern Translations of the New Testament, Tyndale House Publishers Inc., Wheaton, Illinois, 1989

Geisler, Norman, A General Introduction to the Bible, Moody Press, Chicago, Illinois, 1986

Hourani, Albert, A History of the Arab Peoples, The Belknap Press, Harvard University Press, Cambridge, Massachusetts, 1991

McDowell, Josh, The Islam Debate, Here’s Life Publishers, San Bernardino, California,

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GLOSSARY OF TERMS Adapted from Encountering the World of Islam, edited by Keith Swartley

Note that in transliteration from Arabic to English, there are variations in spellings. For example, many words may end in either “a” or “ah”, such as mulla or mullah. Other variations may be: “a” or “u,” “al” or “ahl,” “al” or “ul,” “d” or “t,” “h” or “t,” “i” or “e,” “k” or “q,” “u” or “i,” “u” or “w,” “y” or “i.” Diacritic marks in Arabic words are not shown, with the exception of Ka‘aba, Qur’an, Shari’a (Shari’ah), Shi’a, Shi’ism, and Shi’ites.

The glossary follows the standard convention of alphabetizing words under the first letter of the noun, rather than under the first letter of the preceding definite article: for example, al-Islam is listed under “I,” not “A.”

The wide geographic spread of Islam has led to differing usage. Therefore, a word can have more than one meaning, and some words may share a common definition (e.g., adhan, azan).

In general, italics indicate the literal meaning, the term’s form in another language, and/or that the word is cross-referenced herein, except for common terms. Since Arabic contains letters non existent in the English language we follow its English pronunciation and it is found in this Glossary are listed under ( ا ) and Aleph ( ع ) of terms in an alphabetical order. ‘Ayen ( ت ) are listed under D; Tah ( ذ ) and Dhal ( د ) Dal ,( ظ ) DHAH ,( ض ) A; Dah .are under T ( ط ) ’and Ta A abaaya — female dress, black covering robe, head to ankle

abangan — the less orthodox Muslims of Indonesia

abd, abdal, abdu, abduhu — servant or slave; worshipper of Allah, his servant; common prefix of names

Abd Allah, Abd Ullah — slave of Allah, father of the Prophet Muhammad, of the Hashim family of the Quraysh tribe

ablutions — ritual purification with water or sand before prayers

Abraham — Ibrahim, Friend of God, prophet. Muslims trace Muhammad’s lineage back to Abraham through Ishmael. They believe Abraham and Ishmael rebuilt the altar originally built by Adam at the same site; this altar became the Ka‘aba in Mecca. Cf., Hagar, Books of God, Suhoof.

abrogated, abrogation — in the Qur’an, newer revelations cancel out (repeal or abolish) earlier revelations. Cf., mansukh, nasikh.

abu — father of

Abu Bakr, Abu Bakr As-Siddiq — a rich, respected merchant of Mecca; first man to believe in the Prophet and embrace Islam, the Prophet’s closest friend and companion. Muhammad married his teenaged daughter, Aisha. Became the first Caliph (a.d. 632–634) according to Sunnis. Cf., Siddiq, Qur’an, Zayd.

Abu Dawud — collector of hadith; cf., Ath-Thalathah, Al-Arbaah, Al-Khamsah, As-Sittah, As-Sabah.

Abu Talib — Muhammad’s uncle, chief of Hashim family of Quraysh tribe; he brought up Muhammad after the death of his father, Abd Allah.

Abyssinia — modern-day Ethiopia

adah, adat — the indigenous system of customary law, or local practices having the force of law

adan, adhan — announcement; the call (azan) to public prayer, made five times a day by the muezzin (muadhdhin) from the mosque (minaret). Adan of the Fajr, early morning.

Adha, see Id-Al-Adha

afkhar al-umam — noblest of nations; Arab’s concept of his ancestry

afrit — from root meaning to roll in the dust; species of jinn, described by the effect of its attack

a.h. — after Hegira, anno Hegirae (in the year of [Muhammad’s] Hijra); abbreviation for the year in the Muslim calendar (as a.d. is used by Westerners), used to designate date since the flight or Hijra of Muhammad (a.d. 622)

Ahad — the oneness of Allah; the negation of any other number, as in the three of Trinity. The denial that Allah has any partner or companion associated with him. Also, Wahid, “The One, Same God for All.”

Ahadith — Hadith

Ahl al-Kitab — “People of the Book,” designation in the Qur’an for Jews and Christians, the people who have holy books. Cf., dhimmi.

ahl al-Sunnah wa-l-Hadith — “the people of Sunna and Hadith”; official title of those who adhere to orthodox Islam

Ahmad — another name for Muhammad

Ahmad — one of the five compilers of hadith, Al-Khamsah, with Abu Dawud, Nasai, Tirmidhi, and Ibn Majah. Cf., As-Sabah

Ahmadis, Ahmadiya, Ahmadiyya, Mirzais — a small but vocal heretical sect of Islam, named for the founder, Mirza Ghulam Ahmad (a.d. 1835–1908), who

146 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE claimed to have superseded Muhammad and was regarded as Mahdi and Messiah. Ahmadis follow a modern, progressive interpretation of Sunni Islam, but are regarded by most Muslims as not orthodox due to their belief in another prophet. ahong — term for major cleric among Chinese

Aisha, Ayisha — Muhammad’s favorite wife, his third. She was the daughter of Abu Bakr.

Aisha Qandisha — named jinniya, seductress who makes slaves of men (Morocco). ajuza — old woman; medicine woman, herbalist akhund — religious instructor

Al — named jinniya, who attacks newborns (Iran) alamat — sign; often received in a dream (Malaysia)

Alhaji, Al-haji — a Muslim who has made the Hajj to Mecca, viewed as source of prestige. Cf., Hajirii, Hajji

Ali — Muhammad’s first cousin, son of Abu Talib. Ali married Fatima, the youngest daughter of the Prophet. Recognized by Shi’ites as the true successor of Muhammad, from whom came the succession of Imams. He was the fourth Caliph (a.d. 655–659), opposed by Muawiya of the Umayyads. alim — a knowledgeable person or religious scholar

Allah, Ullah — The God; The One True God; the creator, sustainer, supreme being for Muslims. Prior to the rise of Islam, the principal deity of the Quraysh tribe, owner of the Ka‘aba; term Allah also used generally to refer to any supreme deity recognized by the many Arab tribes of Persia. Cf., Al-Ilah, Rasul- Ullah

Allah al-Hayy! — “God the Living!”; exclamation used in dhikr rituals

Allah-akbar, Allahu Akbar — phrase meaning, “Allah is the Most Great (or the Greatest),” or “God is Great,” which begins, and is repeated as part of, ritual prayer. Also, the phrase may be used in affirmation, or to express defiance.

Allah wa rasulihi — “Allah and his Prophet” (Muhammad)

Allat — feminine form of Allah; considered by some to be the female counterpart of Allah. Pagan deity worshipped in the Period of Ignorance. Cf., Al-Uzza amal — supplication; often a special prayer by which one asks to see a loved one in a dream amaliya — magic, supposedly of a spiritual, not evil, nature

aman — safety of person and possessions for foreign residents, decreed by the Muslim community. Cf., dhimmi, jizyah

ambal — offering boats laden with food, launched by local imam into the open sea, to appease unknown causes of sickness (Siasi Tao Sug of the Philippines)

amil (plur., amalah) — official who supervised collection and distribution of the zakat

al-Amin — the trustworthy; name by which Muhammad was known

Amina — mother of the Prophet Muhammad

amir — prince; leader; amir al-muminin, commander of the believers, a Caliph’s title

amr — decree; command of Allah

amulets — charms, talismans; believed to protect from harm, cancel offensive magic, or reverse sickness. Types: udha (to protect), hajab (shield like a curtain), hariz (guard against evil), nafra (flee), wadh (make distinct), tamima (be complete). Cf., dua, evil eye, Hand of Fatima, nazar, Seven Covenants of Suleiman

animism — the religious belief that spirits are manifested in persons, object, or places. They are contacted or controlled by the shaman, witchdoctor, or medium. Animism is largely based on fear.

Ansar — helpers, supporters; inhabitants of Yathrib who became Muslims and asked the Prophet to come live with them; companions and followers of Muhammad in Medina.

Apostle of Arabia, - of Islam — Cf., The Prophet, The Messenger of God (Sura 53:1–18)

aqida — statement of religious belief, a creedal affirmation

aqiqa — naming sacrifice (substitutionary) and ceremony, on seventh day after birth

Al-Aqsa, Al-Masjid-al-Aqsa — the Mosque of Umar (Omar) in Jerusalem, or Dome of the Rock (Sakhra); the third most important pilgrimage destination for Muslims, from which Muhammad reputedly ascended to the heavens (Lailat al-Miraj)

Arafat, Mount — mountain in Mecca; cf., Mina, jamrah

Al-Arbaah — the four compilers of hadith: Abu Dawud, Nasai, Tirmidhi, and Ibn Majah. Cf., Ath-Thalathah, Al-Khamsah, As-Sittah, As-Sabah

archangel — one of four: Azrael, Israfel, Gabriel (Jibril), and Michael

Arkan al-Islam — the Pillars of Faith (of Islam), the five religious duties

arraf (female, arrafa) — one who knows; diviner, fortune-teller

Ashab As-Sunan — the compilers of the prophetic hadith on Islamic jurisprudence

Ashura — the Tenth; tenth of the month of Muharram; the day on which it is believed that the well of Zamzam (in Mecca) overflows and supplies all the springs in Islamic countries with baraka-endowed water

“Assalamu aleikum wa rahmatullah wa barakatuhu” — phrase used in greeting, “May the peace, mercy, and blessing of Allah be upon you.” Cf., taslim astaghafr Allah — “I ask forgiveness of Allah”; formula continually repeated by the Muslim; also said in his daily prayers. Used to ask forgiveness for blaspheming

Autographs — Original manuscripts of the Injeel, the New Testament

A’udho billahi — “I seek refuge in God” statement used to ward off evil awliya — friends; the saints of Allah (Sura 10:62) aya, ayah (plur., ayat); iyah (plur., iyat) — sign; the signs, proofs of Allah; natural phenomena, his mighty acts in nature; miracles, evidence of Allah’s divine mercy. Verses, lessons, revelations; or refers to a single verse in the Qur’an; this sign appears in Arabic after each verse. ayatollah, ayatullah — miracle of Allah; title of a leading mulla of Shiite Iran, highly educated authority on observance of Islamic law, selected from the ulama

Ayisha — cf., Aisha ayn (‘) — Arabic diacritic signifying the sound “eh!” (as in “great!”), from a constriction at the back of the throat, as in Ka‘aba. azan, azawn — the Muslim call to prayer; cf., adhan, minaret, muezzin, muadhdhin

Al-Azhar University and mosque — renowned Islamic university in Cairo, founded a.d. 970; guardians of the faith azima — incantation; exorcism used most often when a person is struck (made ill) by an unnamed jinni az ma bihtaran — “those better than ourselves”; common allusion used to refer to jinn indirectly in order to avoid inciting them (Iran)

Azrael — one of four archangels, with Gabriel (Jibril), Michael, and Israfel B Bab as-Salaam — Gate of Peace through which pilgrims enter sacred (Haram) area around Ka‘aba

Badr, Battle of — in a.d. 624, first great battle in Islamic history, 80 miles south of Medina; 300 Muslims led by Muhammad defeated 950 Quraysh of Mecca; the first time Muhammad used the sword to advance his cause; he interpreted his victory as Allah’s vindication of his prophethood.

Bahai — a pacifist, ecumenical sect, which became an independent, non- Muslim religion in mid-nineteenth century. Many followers in U.S.

bahasa — healer who uses divination (Yakan of Philippines).

Bahira — Nestorian monk who lived in the desert city of Basra, on the Quraysh caravan route to Syria; he strongly, but secretly, influenced Muhammad.

Baitullah, Beit-Allah, Bayt al-Lah — house of Allah, mosque, masjid. A mosque is frequently called Baitullah. Cf., Bait-ul-Maqdis, Al-Aqsa (Al-Masjid-al-Aqsa) Sakhra, the Grand (Great) Mosque, in Jerusalem. Also, Al-Masjid-al-Haram, the Grand Mosque in Mecca; contains the Ka‘aba.

Bait-ul-Midras — a place in Medina; a Jewish center there

Bani Hashim — Muhammad’s family, belonging to the Quraysh tribe. Cf., Hashim

bakhshi — dream interpreter (Afghan Turkestan)

Banu Al-Asfar — the Byzantines

Banu Nadir — Jewish tribe living in Khaibar (54 miles from Medina) during Muhammud’s time

Banu Qainuqa — Jewish tribe living in Yathrib

Banu Quraizah — Jewish tribe living in Yathrib when the Prophet arrived

baraka, barakat — blessing, ultimately, of Allah; special power; that charisma which characterizes the person with exceptional spiritual powers; possessed by a marabout. A positive magic force available from holy persons, places, or objects, obtained or conveyed by touch; sought as cure for evil eye; used to influence people, business, life in general; mana; found in folk Islam, Sufism. Opposite is hasad.

Bathr — specific evil devil who presides over misfortunes

batini — esoteric, hidden, or inner meaning of Allah’s word in the Qur’an, as opposed to zahir, the literal or apparent meaning

Battle of Badr — cf., Badr.

bayan — rhetoric as a discipline of study

Bedouin — nomadic Arab tribes of the desert, usually shepherds

Believers — in the Qur’an, Muslim believers

bent, bint — daughter of

Berbers — Muslim peoples living in North Africa

Betjallal — lady of splendor; named jinniya of Algeria, similar to Aisha Qandisha; many Algerian men believe themselves “married” to Betjallal bida — innovation; heresy, extra legal interpretations of Shari’a law when the ijtihad technically ceased, and was replaced by the ijma

Bilal and Khabbab — Muslims who suffered severe persecution in Mecca

Bilqis — Queen of Sheba (Sura 27:22-44) who had a contest and dialogue with Suleiman, reproduced in the talisman, Seven Covenants of Suleiman. bin, ibn — son of birr — righteousness; for the Muslim, obedient belief, generosity, consistency in rituals and requirements, and calm patience in adversity

Bismillah, Basmahah — the phrase, “Bis-mi-llahi ar-Rahamani ar-Rahim”: “In the name of Allah, the Compassionate, the Merciful.” This general invocation of Allah prefaces each sura of the Qur’an, except Sura 9; often used at the beginning of an undertaking, at the beginning of written documents, or as a protective formula. boka — magical herbalist, exorcist, and charm maker (Hausa of Nigeria) bomor — indigenous healer specializing in trance-healing (Malaya) the Book — reference in the Qur’an to Hebrew Scriptures; cf., People of the Book, Taurat

Books of God — deemed to be the five books which God has sent down to man. The book Suhoof (Suhuf), pages of Abraham, revealed through Abraham, has been lost. The other four are Taurat, Zabur, Injil, and Qur’an. Cf., tanzil bororo — itinerant medicine-man (West Africa) buduh — a common numerical talisman used by Muslims

Al-Bukhari (Sahih) — (a.d. 810–870) one of the two premier (with Muslim) collectors of hadith; examined over 600,000 potential hadith and retained 7,397 (divided into 97 chapters) as authentic. This significant collection of hadith is known as al-Jami al-Sahih al-Musnad min- Hadith Rasul Allah. Cf., Al- Shaykhan; Ath-Thalathah, Al-Arbaah, Al-Khamsah, As-Sittah, As-Sabah. bulan sapal — month of Safar (Yakan of Philippines)

Buraq — winged animal ridden by the Prophet Muhammad on his ascension to Heaven, Lailat al-Miraj. It had the unveiled face of a beautiful, well-dressed woman, wearing cosmetics and ornaments. burka — cf., hijab

Byzantine Empire — eastern part of the late Roman Empire (a.d. 330 to 1453, when Constantinople fell to the Ottoman Turks). Cf., Banu Al-Asfar

Byzantium — ancient Greek city on site of modern Istanbul C Caliph, Khaliph, Kalifah — representative; the vicegerent of Allah, his administrative deputy, undermaster; his representative on earth to reflect the divine names and qualities, and to fulfill the divine will; the ruler of every Muslim. Former political and spiritual Islamic ruler who was a close associate of Muhammad or the descendant of one; and Muhammad’s successor as head of the Muslim community. Politically, the succession of Muslim rulers with secular authority, from the first, Abu Bakr (a.d. 632–634), to 1924. Cf., Caliphate, Khalifah, Imam

chador — scarf or shawl, woman’s head covering in Iran

Caliphate — the Muslim state headed by a caliph. The last Caliphate was abolished in 1924 by Mustafa Kemal, with the collapse of the Ottoman Empire and Turkey’s bid to become part of secularized Europe

Chronicle of Seert — history of the Nestorians, written as early as the ninth century by an unknown author

Church Fathers — Early church leaders who were contemporaries with the disciples of Christ. It also refers to the church leaders of the first two hundred years before the rise of Constantine.

Creed — cf., Shahada

Codex Sinaticus — New Testament Manuscript discovered in St. Catherine’s monastery in Mount Sinai. It is dated 325 AD.

“cutting the Qur’an” (istikhara, Arabic; estekhareh, Farsi) — common method of divination; opened at random, Qur’anic words are interpreted to assist person in decision-making. D Dajjal — liar, deceiver; name for the anti-Christ or pseudo-messiah who will appear at the end of time; cf., Malik al-Amlak

Dalail al-Khayrat — Signs of Blessing; a litany by poet al-Jazuli, in which Muhammad is exalted, and acclaimed as sole intercessor and channel of communication between the Muslim and Allah; popular at Maulid al-Nabi celebrations

danb — sin; cf., kufr, mushrikun, shirk

darbar — shrine; dedicated to patron saint; site of annual pilgrimage (India)

dar al-harb, darul-harb — territory outside of Islamic influence, of the infidels (non-Muslims), where jihad wars are permitted, or which is at war with Muslims

152 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE dar al-Islam, dar as-Salaam, darul-Islam — house of peace, territory of Islam; lands of Islam in which technically no war is permissible; area of Muslim supremacy dawah — invitation; calling all people to the path of Allah, to follow divine guidance; missionary work

Dawud — David; cf., rasul, Zabur dayat al-hibil — robe midwife; female practitioner (Sudan) deen, din — Muslim religious practice—such as reciting the Creed, praying, fasting, and giving alms—as distinct from a belief, iman dervish, darwish — Sufi mystic who often engages in whirling dance, trances, and singing or chanting of the names and attributes of Allah dhikr, zhikr — remembering; Sufi spiritual exercises, in which one is remembering Allah, in order to become one with him (tauhid, tarika), or to perceive the oneness of all being, by concentrating on one of his names or attributes. Cf., haqiqa dhimmi, ahl al-dhimmah — peoples; people of the covenant, Jews and Christians, who were living as protected subjects, under an Islamic government. This protection was prescribed by the Qur’an. Cf., aman, jizrah; People of the Book, Ahl al-kittab

Dhul-Hijja, Dhul Hajjah, Dhu-l-Hijjah — the twelfth month, set aside for the Hajj, the formal pilgrimage din, al-din — religion; religion in general, and sum total of the faith and practice of Muslim religious duties in particular, including the Five Pillars of Faith; good works; the complete way of life given in the Qur’an and Hadith divination — occult attempts to direct and protect one’s life in a complex universe, widely practiced by Muslims; efforts to discover cause and remedy, as well as the future; e.g., istikhara djellaba — cf., jallabiya

Dome of the Rock — cf., Al-Aqsa, Sakhra

Druze — an Ismaili sect (named after al-Darazi) so divergent from orthodoxy that it ceased to be Muslim. In the tenth century this sect deified a Fatimid ruler, rejected the Qur’an, and adopted an exclusive doctrine. Found in Lebanon and Syria. dua — to call; supplication, informal prayer. In popular Islam, a dua is a special prayer consisting of a magical prescription of occult words and symbols; these charms are written by dua-writers, specialists in composing these written prescriptions.

endogamy — marriage within the extended family, first cousin preferred; common as a method of keeping wealth within family control

evil eye — in folk Islam, spiritual power held to be potent contributor to the calamities and disintegration of life: valuable persons or things are constantly vulnerable to harm or destruction caused by other people’s envy (hasad) or jealousy, projected through the eye by a mere look. Various types: salty eye (incurable); bad or unclean eye (both transitory). Cf., baraka F fahish — one who talks evil

fakir, faqir (plur., fuqara) — poor wanderer; religious or poor man who solicits alms in the name of Islam. A mendicant of a Sufi order (Sri Lanka)

faqi, faqih (plur., fuqaha) — theologian; cleric or shaikh who can give religious verdicts; Islamic jurist. In popular Islam (Sudan), a mendicant dealing in divination and folk remedies

fard, fard ain — obligatory; canonical duty or obligation of faith imposed on each individual. Cf., wajib

fard kifayah — collective duty; if performed by one, suffices for all

Fatiha, Al-Fatihah — the opening one; opening Sura of the Qur’an, which is repeated several times during each salat, the five required times of prayer each day. It contains in condensed form all the fundamental principles of the Qur’an. In popular Islam, the Fatiha is spoken as an incantation for protection from the evil eye or because of its powerful, intrinsic baraka. Cf., Bismillah

Fatima — the daughter of Muhammad and his first wife, Khadija; the wife of Ali, the fourth Caliph. As a female relative of Muhammad, she is thought to be a potential mediator with Allah. Cf., Hand of Fatima

fatwa — legal ruling or verdict on an issue of canonical jurisprudence made by an expert scholar, or mufti; or any religious edict

fellah (plur., fellahin) — member of laboring class in Arab country who lives off the land; the farmers of Egypt

festivals — public affirmations of commitment to Islam; also meet the everyday life needs of Muslims. Prescribed: Id al-Fitr and Id al-Adha. Optional: Maulid al- Nabi

Fiqh — the corpus of Islamic jurisprudence

fitnah — trials, persecutions, conflicts among Muslims

154 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE fitrah — natural state of purity or submission to the will or law of Allah; innate, pure nature possessed by all people at birth; the pattern according to which Allah has created all things

Five Pillars of Faith, of Islam — cf., Pillars of Faith, Arkan al-Islam, Shahada folk Islam; cf., popular Islam — Complex, all-embracing explanation of causality in everyday life requiring protective measures (charms, amulets, or other forms of prophylaxis), and or diagnosis by divination, and cures. Components: local myths, folklore, traditions, customary rites, animistic practices. It is the worldview of the Hadith, rather than that of orthodox Islam, or the Qur’an. fuqaha (sing., faqih) — jurists; doctors of Islamic law, early writers of dogmatic theology G Gabriel — Jibril ghashi — one who faints; species of jinn, described by the effect of its attack (Iran) al-Ghazali — Sunni theologian (a.d. 1058–1111), called The Proof of Islam; main catalyst in a synthesis of orthodox theology and mystic teachings; major work, The Revival of Religious Sciences. Became a committed Sufi. ghazi — a Muslim fighter returned from jihad, holy war ghul — destroying; species of jinn, described by the effect of its attack ghusl, ghusul — full ablution ceremony (bathing), involving the entire body, in the prescribed manner. Cf., janabah

Gospel of Barnabas — a medieval (about a.d. 1300) forgery designed to authenticate Islam; thought to be written in revenge by a Spanish Muslim forced into Christianity by the Inquisition

Greater Pilgrimage — cf., Hajj H hadath — a type of defilement which would invalidate the ritual prayer hadd (plur., hudud) — Allah’s boundary limits for halal (lawful) and haram (unlawful); cf., sin hadith, ahadith, hadis; Hadith — sayings, prophetic tradition, story; Muslims believe Muhammad received wahy ghayr matl (unread revelation), by which he made authoritative declarations. A massive number of these sayings, teachings, practices, and approvals of the Prophet Muhammad, and those things said or done in his presence of which he approved, were passed on through oral tradition by his eyewitness companions after his death, and later transcribed (matn, or texts), and edited by Muslim authorities into great collections,

the Hadith, resulting in contradictions, disagreements, and confusion over authenticity. Among Sunnis, gradually six collections, “The Six Books,” won universal recognition and remain authoritative. The purposes of the hadith are: to define appropriate actions, elucidate parts of the Qur’an, and express distinctive theological emphases. They reinforce folk-Islamic cosmology and justify many popular practices. Cf., Al-Bukhari, Muslim; Mishkat, Sihah Sittah. “That which has been transmitted” (sunna, said) is called the Sunna.

hadr — from hadara, to bring down; the bringing down of Allah to his worshipers as they remember him through the power of dhikr; public trance- dance performed by devotees of possessing zar spirits. Also, Sufi ceremonial dance of healing from striking or possession by jinn

hadrat, hazrat — title of honor and respect

haduk al-nas — “those people there”; common allusion used to refer to jinn indirectly, in order to avoid inciting them

al-Haffaf — the devil that presides over deserts

hafiz, (plur., huffaz) — guardian; Muhammad’s companions who memorized the revelations; title of respect given to those who have memorized the entire Qur’an. Also, professional reciter

Hagar — mother of Ishmael, father of the Arabs

al-hajarul-aswad — the Holy Black Stone, a black meteorite, in a corner of the Ka‘aba, the cubical shrine (“House of God”) in Mecca; it is to be ritually kissed by pilgrims as they circle the Ka‘aba.

Hajiri, Hajin, Hajin Bibi — women who have returned from the Hajj; thought to be especially devout. Cf., Alhaji, Hajji

Hajj — setting out; pilgrimage to Mecca, required of all Muslims once in their lifetime, if they are physically and financially able; the fifth Pillar; usually initiated between the seventh to tenth of Dhul Hijjah, the twelfth month, set aside for the Hajj. Cf., Alhaji, Hajiri, Hajji, Rukn, Ihram, Umrah, Manasik al-Hajj wal-Umrah

Hajj-al-Ifrad — pilgrim enters Mecca in the state of Ihram, intending to perform Hajj only

Hajj-al-Qiran — pilgrim enters Mecca in the state of Ihram, intending to perform Umrah and Hajj together. Cf., Qarin

Hajj Mabrur — Hajj accepted by Allah for being perfectly performed according to the Prophet’s Sunna, and with legally earned money

Hajji, Alhaji — one who has performed the pilgrimage to Mecca, a source of prestige. Cf., Alhaji, Hajiri

hakim — a wise person; local practitioner (Afghanistan)

156 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE halal — permitted; what is lawful under the Shari’a; cf., hadd. Meat that is properly butchered in the name of Allah (Surah 22:34): with the animal’s head facing Mecca and its throat slit, allowing the blood to drain out al-Hallaj — great Muslin Sufi who denied Islam. His request to die as did Christ resulted in his crucifixion on a pole.

Hamadsha — Sufi order (Morocco); plays a major role in initiating and maintaining peaceful relationships between the jinniya and her human victims

“Al-hamdu-lil-lah” — “Praise to Allah”; often said as an expression of thanks hamza (’) — Arabic diacritic which signifies a glottal stop or catch, as found in Scottish accented English, replacing “t” as “bi’er” for “bitter”) or “Sco’ish” (for “Scottish”), as in Qur’an hamzad — jinni twin to the human, may be a believer or infidel, that is, a non- Muslim (Iran)

Hanaf, Hanifi — most widespread madhab or school of law, which places a relatively liberal interpretation on the Qur’an; emphasizes qiya (analogical reasoning)

Hanbali — fourth and most conservative madhab or school of law, which rejects innovation beyond the literal Qur’an and Sunna. Founded by Abu Abdillah Ahmad Ibn Hanbal (b. a.d. 780). Modern Wahhabis base some of their teachings upon his views.

Hand of Fatima — protective talisman made of imprint or shape of hand, often with an eye in the palm, painted on surfaces; used to ward off the evil eye. Cf., Fatima hanif — the pristine faith; title of pre-Islamic monotheist. Hanifs were dissatisfied with pagan idolatry and concerned with the political and religious situation in Arab territories. haqiqa — divine truth; Sufi goal is the absorption of one’s being into the haqiqa or tarika. haram — unlawful, that which is forbidden; prohibited and punishable by the Shari’a; an action which is canonically forbidden, blasphemous; cf., hadd. Also, therefore, sacred: a hallowed area, especially around the monuments of Medina; and Mecca, the Haram or Grand (Great) Mosque, Al-Masjid-al-Haram. Cf., Muharram

Harut — angel (with Marut) with access to the power of shayatin, provides knowledge of magic to men (Sura 2:102) hasad — envy; tangible evil force, conveyed by the evil eye

Hasan, Hassan, al-Hasan — son of Ali and Muhammad’s grandson, who, for Shi’as, became Imam after Ali’s murder

Hashim — Bani Hashim, Muhammad’s family, of the Quraysh tribe. Also, Hashim was Muhammad’s grandfather, father of Abd Allah.

al-hasud la yasud — “the envier will not overcome”; a rhymed inscription; form of protective measure against the evil eye

Hegira — cf., Hijra

Hejaz, Hijaz — strip of land on northwest coast of Arabia

Hell — Jahannam. Cf., Judgment Day

henna, hinna — dye often used by Muslim women on their hair and hands, particularly on special occasions

hidayah — Allah’s divine guidance or instruction

hijab — curtain; from hijaba, to conceal, or shield, so as to be invisible; a long dress prescribed to cover the whole body from head to feet, worn by Muslim women over the head; cf., burka. Also refers to acceptable Islamic clothing for women, including the veil (Philippines). May indicate any protective amulet.

Al-Hijr — spot in Mecca from which Muhammad began his Night Journey, Lailat al-Miraj, or Ascension to Heaven (Paradise)

Hijra, Hijrah, Hegira, Hejira, Hidjra — change of direction, emigration, flight; Muhammad’s flight from Mecca to Yathrib (Medina) in a.d. 622. The Islamic lunar calendar commences from the beginning of this year, signified by the letters a.h. (anno Hegirae, in the year of [Muhhamad’s] Hijra). Also, to leave one’s place of residence for Allah’s sake.

Hira — a mountain near Mecca where, in a cave, Muhammad first received his revelation of the Qur’an from the archangel Gabriel; or the cave itself

hirz — to guard against evil; protective amulet

hoja, hodja, hoca — term for major cleric among Turks; in popular Islam, the village sorcerer

Holy Black Stone — al-hajarul-aswad; cf., Ka‘aba

Holy City — Mecca

houri (plur., houris) — Allah’s female creations especially provided for the sexual enjoyment of Muslim men in Paradise (Sura 56:22–23, 35–37; 38:50–53; 44:51–54; 55:71–76; 52:17–20). Cf., hur

House of Allah, Holy House — Ka‘aba

Hubal — a Moabite idol of the chief of the many gods in the Ka‘aba in the pre- Islamic Period of Ignorance; cf., Jahiliyyah, Allat, al-Uzza

hubb — a tiny black seed used to combat jinn (Morocco)

huda — guidance; revelation which guides man

Hudaibiyya — the treaty between the Meccan Quraysh and the Muslim umma, or the place where the treaty was made hudud — cf., hadd hur, huri (plur., hurin) — a damsel or maiden in Paradise; created by Allah; very fair with intense black eyes. Cf., houri

Husayn, al-Husayn, Hussein — the other son of Ali (Muhammad’s grandson), who, for Shi’ites, became Imam after the murder of Ali’s son, Hasan. Hussein was killed at Karbala (by troops of Yazid, son and successor of Umayyid caliph, Muawaiya). Hussein was succeeded by his son. His martyrdom is deeply mourned, and the Hajj is made alternatively to his tomb in Karbala by Shi’ites. I ibadat, al-ibidat — worship; acts of worship required to fulfill the devotional rites of Islam. The last four of the Five Pillars of Faith are called la-ibadat.

Iblis — devil; Satan, the source of all evil and temptation; Qur’anic name for the Devil (from diabolos). Also, Shaytan. Cf., Jamrat, al-Shaytanul-Kabir ibn, bin — son of

Ibn-Ishaq — the earliest, most trustworthy of Muslim biographers of Muhammad (eighth century)

Ibn Majuh — one of the four compilers of hadith, with Abu Dawud, Nasai, and Tirmidhi. Cf., Al-Arbaah, Al-Khamsah, As-Sittah, As-Sabah

Ibrahim — Abraham

Id al-Adha, Eid al-Adha — Sacrificial Feast; the major four-day festival in Islam, on the tenth day of the twelfth month of Dhul Hijjah. Public prayers are held. The sacrifice, obligatory for any Muslim who can afford it, of rams, or other animals, is made in memory of Abraham’s offer to Allah to sacrifice his son Ishmael, and Allah’s provision of a ram instead. The sacrifice is made as part of the Hajj rituals, as well as in every Muslim community. The meat is shared with the poor. Also, Id al-Qurban or Id al-Kabir (Great Festival); Id al-Hajj (Feast of Pilgrimage); Bakr Id (India); Kurban Bayram, Buyuk Bayram (Turkey)

Id al-Fitr, Eid al-Fitr — breaks the fast; the major three-day festival to mark the end of the fast at the conclusion of Ramadan, on first of Shawwal. Also, Little Id, Id al-Saghir (Minor Feast), Id al-Sadaqa (Feast of Alms), Sekar Bayram (Sugar Holiday, Turkey) iftar — meal eaten at the break of the fast, right after sunset, during the month of Ramadan; often shared in the community.

Ihram — state entered by pilgrim intending to perform the Hajj or the Umrah in which certain activities are prohibited. Or, two seamless sheets (izar and rida) donned by all male pilgrims on the Hajj or Umrah, when they reach Jiddah (on the Saudi coast, 40 miles from Mecca).

ihsan — right doing; proper conduct; a moral duty enjoined by Islam; the perfection the individual strives to achieve, as if he sees Allah, or Allah sees him

ijaz al-Qur’an — miraculousness of the Qur’an; the doctrine that the Qur’an confirmed Muhammad’s prophethood; that the Qur’an was not created in time, cannot be replicated, and that the Arabic text is sacred. Therefore, the Qur’an’s exact meaning is hidden and cannot be translated accurately from the Arabic. Cf., mujiza

ijma, ijmaa — consensus of group of Muslim legal scholars, introduced in the eighth century to standardize legal theory and practice, as opposed to ijtihad; currently, the general consensus of a group of Islamic judges representing the community, who know Islamic dogma; the third source of Islamic law, the first being the Qur’an, and the second, the Hadith

ijtihad — to endeavor, exert effort; individual interpretation of the tenets of the faith by a Muslim scholar, as opposed to ijma

Ikhwan — contemporary reform movement within Islam. Cf., Wahhabis. See al- Ikhwan al-Muslimun, The Muslim Brotherhood

iktisab — power to appropriate all the good and evil deeds that Allah has created for man.

Al-Ilah, Ilah, Illah — the deity; variant of Allah

Illiyun — related to ilan, blessing; the seventh stage of celestial bliss

ilm — knowledge

ilm al-tabir — science of interpretation; particularly divination by the interpretation of dreams

imamzad — special mausoleum (Iran)

Imam — a pure and sinless leader (ruler, Caliph) granted same divine knowledge and light Allah gave Muhammad; considered by Shi’a Muslims to be the only authoritative interpreter of the hidden meaning of the Qur’an. Shi’ites accept the Imamate, the succession of Imams who trace their genealogy to the Prophet. The twelfth Imam went into hiding and the source of authority was transferred to the Ulama, who are considered to be collectively the representatives of the hidden Imam. Cf., Mhadi.

imam — the combination spiritual and political leader who rules by Islamic law. Lay religious leader, or professional cleric of a Muslim community or mosque; leads in Friday salat (noon congregational prayers). The imam khatib delivers the sermon, khutbah.

Imamate — the Shi’a belief that the same divine knowledge and light Allah granted Muhammad continues through a succession of sinless leaders, Imams. Only these leaders (now in hiding) possess understanding of the hidden meaning of the Qur’an. Meanwhile, the temporal authority for interpreting the religion rests with the Ulama.

160 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE iman — faith (conviction), belief; the Muslim Creed; formal belief (such as in Allah, angels, prophets, final judgment [Last Day]), as distinguished from Muslim practices, deen

Imanis — Shi’as who accept the Imamate succession through Ali and believe the twelfth Imam (who went into occultation [disappearance] in a.d. 939), will return as the Mahdi (Messiah-like leader), to institute divine rule on earth inikadowa — familiar spirit, which if offended, causes sickness (Philippines) infidel — person who does not believe in the religion of Islam. Cf., dar al-harb, mushrikun

Injil, Injeel, Indjil — usually refers to the Christians’ religious book, the New Testament; more accurately, Injil is the Qur’anic term understood by Muslims to refer to an original, uncorrupted Gospel that God revealed to and through Jesus (Sura 5:47–48), which he taught and which is lost; not the four Gospels, the New Testament, or the Bible. Muslims believe that subsequently, the Injil became the greatly corrupted text now known as the New Testament by Christians. Also called Injil Sharif, or Noble Gospel. Cf., tabdil, tahrif. in-sha-al-Lah — “If Allah wills”; phrase often said as plans are made, or in hopes of something happening interpolation — inserting extra material into an existing document, altering or falsifying the meaning, thus corrupting the original

Iqamat-as-Salat — the performing of salat (prayers) by every Muslim: men in congregation in the mosque, women at home, five times a day, and in just the same way (by all the rules) as did the Prophet Muhammad iqra — recite; the recitation of divine revelation

Isa — Arabic for Jesus; in the Qur’an, Jesus is called Kalimat Allah, “the Word of God,” “the Breath from God,” and “a prophet of the Book,” and is considered by Muslims to be one of the five or six authentic prophets, rasul. Cf., Yesua. For Christians, Jesus is God’s Son, which is an offensive concept for Muslims.

Isa al-Masiih — Jesus Messiah

Isawa — a sect of Islam in northern Nigeria which exalts Jesus (Isa). Cf., Millat Issawi, Muslimun Issawiyun isha — evening meal; time of the fourth ritual prayer of the day

Ishmael — Ismail, father of the Arabs and the first son of Abraham, by his wife’s maid, Hagar of Egypt. Muslims believe Ishmael, not Isaac, was the son of God’s promise to Abraham. He and his mother moved to the Valley of Mecca, where Abraham joined him to rebuild the Ka‘aba. iskoki — originally a pagan possession cult which became included in Islam (Hausa of North Nigeria)

islam — peace, purity, submission, obedience; submission or surrender to the will of Allah

Islam, al-Islam — submission; Islam is the monotheistic faith and practice of Muslims, as revealed to Muhammad and in the Qur’an. It has both official, theological, ethical, and organizational expressions, and extensive, pragmatic, indigenous, informal constructs of beliefs and practices. Cf., folk Islam, popular Islam

Islamic lunar calendar — lunar calendar, started at a.d. 622 as the year a.h. 1. Cf., Hijra

Islamic Fundamentalism — Muslim militant movement; resurgence or revolution in doctrine, politics, and life. It advocates return to the union of orthodox Muslim religion and the state, based on Shari’a law. It has arisen in response to disenfranchisement, secularization, and Westernization; and is variously evidenced by the call for idealistic reforms or rebellion against government, fanaticism, dogmatism, or antagonism.

isma — preservation; in particular, the preservation of the prophets from all sin; or at least from all major sins; their impeccability

al-isma al-husna, al-asma al-husna — “the nicest names”; the ninety-nine Beautiful Names (or attributes) of Allah, mostly derived from the Qur’an; for many Muslims, belief in Allah devolves largely into magical use of his names; cf., subha. As distinguished from Muhammad’s Noble Names.

ismah — inerrancy; a quality of a prophet of Allah in the transmission of Allah’s revelation

Ismail — Ishmael

Ismailis, Ismailiyas, Ishmaeli — a sect of the Shi’ites, also called the Seveners, who split over the identity of the seventh Imam, whom they believe was Ishmael (Ismail), the son of Abraham.

isnad — witness or chain of authorities through whom (by oral and written narration) the traditions of the prophet Muhammad were handed down from his lifetime; those who transmitted the hadith

Israfel — one of four archangels, with Gabriel, Michael, and Azrael

Issawiyun — the word used to describe a Muslim who exalts Jesus; can be translated “Jesus-ite”

istikhara — asking favors; a salat appealing to Allah for guidance in a certain venture; a divinatory practice of opening the Qur’an at random, or counting out prayer beads (subha).

ittakala — trust; the trust of commitment to Christ

iyah (plur., iyat) — cf., aya (plur., ayat)

162 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE izar — seamless white cloth, wrapped around loins to knee level, by pilgrim on the Hajj or Umrah. Cf., ihram, rida J jadoogar — village magician (Iran) jadu — black magician (Afghan Turkestan)

Jahannam — Hell, hellfire. Place of eternal punishment after death. Cf., Judgment Day

Jahiliyyah — ignorance; the Period (Times) of Ignorance, in pagan, polytheistic nomadic Arabia, before Islam, before the revelation of Allah to Muhammad; practices that existed then or were inherited from that time. Cf., Allat, Al-Uzza, Hubal jaiz — canonically permissible deed, mubah al-Jalil — Most Majestic; one of the names of Allah jallabiya — long dress worn by men and women in Arab countries. Cf., djellaba jami — mosque; Muslim house of worship; cf., Baitullah, masjid al-Jami al-Sahah — cf., Muslim

Jamrah, Jamrat (plur., Jimar) — during the Hajj, the ceremony at Mina; a ritual stoning with pebbles of one of three small stone stele representing Iblis and his powers of temptation; recalls Abraham’s turning from the Devil’s suggestion that he not sacrifice Ishmael

Janna — Paradise; abode of peace, Islamic understanding of Heaven, where Adam and Eve first lived, and the place to which the true slaves of Allah will return. Cf., Yawn al-Akhir al-Jazuli — poet who wrote the litany, Dalail al-Khayrat

Jerusalem — direction of prayer prior to Hijra

Jbril, Jibrieel — Gabriel; archangel by whom Allah sent down his books to Muhammad jihad — struggle for the faith; an inner struggle for remembrance of Allah, or expenditure of effort for his way. Also, fighting with word or sword for the cause of Allah against his enemies or unbelievers; Islamic religious or holy war; sometimes regarded as the sixth Pillar of the Faith jinni (male), jinniya (female); (plur., jinn) — separate species of spirits, below angels and above humans, created by Allah from fire; some evil, like demons, but others helpful. Strong component of folk Islam. Intensely jealous of humans, they seek opportunities to injure them. They inhabit the human domain and are specifically territorial, having subtle bodies that can change by metamorphosis or enter people and things. Described by effect (cf., khafi [concealed], ghul

[destroying], afrit [rolls in the dust], ghashi [one who faints]); or whether the person is struck or possessed (cf., madrub, majnun, maklu, maqyus, marid, maskun, masqut, matrush, mushar [plur. musharum]); or given specific names (cf., Al, Aisha Quandisha, Umm al-Subyan). Cf., az ma bihtaran, haduk al-nas, hamzad.

jizyah — tribute, tax; a head tax imposed on Jews and Christians or non- Muslims living in an Islamic state and enjoying its protection (aman, dhimmi)

Judgment Day, Last Day — cf., Yawm al-Akhir, Munkar, Nakir; iman

Juma, Jumah, Jumuah — Friday congregational prayer at noon; salat al-Jumah, prayer assembly; Yawm al-Juma, day of assembly

juzw — one of the divisions of the Qur’an into thirty equal parts for memorization purposes K Ka‘aba, Ka‘bah, Ka‘ba — cube; cubical shrine (Beit-Ullah, House of God) inside the Al Masjid-al-Haram (the Grand [Great] Mosque) in Mecca, with the Holy Black Stone, al-hajarul-aswad, a black meteorite, in the corner, which was kissed by Muhammad, and Muslims since his time who make the Hajj; the House of Allah or the Holy House is believed to have been built by Adam and repaired by Abraham and Ishmael. For Muslims, the center of the universe, toward which they turn in prayer.

kafir, (plur., kuffar) — ungrateful, unbeliever, or infidel; one who rejects the message of Islam, or blasphemes. Opposite of mumin, believer. Cf., mushrikun

kalam — speech; academic theology; Muslim dialectics; Kalam Allah (“Word of God”); also scholastic theology discussed rationally

Kalam Allah, Kalimat Allah —“Word of God”; one of the titles of Christ (Isa) in the Qur’an. Not a term used by Muslims to refer to the Bible.

kalima — the word; the Creed or confession of the Muslim, as in, kalimat al- Shahada, the word of testimony. Cf., Shahada, Five Pillars of Islam

karama — miracle; authenticating sign of a saint.

Karbala — city in Iraq, center of Shi’ism; site of martyred Imam Hussein’s (al- Husayn) tomb. Some Shi’ites make the Hajj to Karbala rather than to Mecca.

al-Karisi — the Red; name of a jinniya (Turkey)

kebira — great sins; cf., sin, danb, hadd, kufr, mushrikun, shirk

Khadija, Khadijah — Muhammad’s first and only wife until her death. She was the first to believe in the Prophet and to accept the message he brought from Allah.

khafi — concealed; species of jinn, described by the effect of its attack

Khalid Ibn al-walid — a great warrior who planned the defeat of the Muslims at Uhud, but later converted to Islam and became one of the most famous Muslim generals

Khalifah, Khaliph — Caliph khamsa — five; refers to five fingers of the human hand, used in a protective gesture: extended toward the potential inflicter of the glance of the evil eye

Al-Khamsah — the five compilers of hadith: Abu Dawud, Nasai, Tirmidhi, Ibn Majah, Ahmad. Cf., Al-Arbaah, Ath-Thalathah

Kharijites, Khawarij — first puritanical and militant sect of Islam; Seceders khatam al-anbiya — end; seal; the last and greatest of all prophets, Muhammad; khatimah khatib — cleric who delivers khutbah khatimah — khatam al-anbiya khattat — calligrapher; one who draws figures for the purpose of exorcism by making an incantation (Sudanese) khimar — cloth worn by woman to cover her head and neck khitan — circumcision; rite of passage

“khudh al-baraka min al-mawlid” — “take the baraka from the mawlid”; reason for celebrating the birthday or deathday of a holy man khumrah — kneeling mat of sufficient size to accommodate the face and hands during the prostrations of salat khutbah — sermon delivered to the congregation by the imam khatib, usually at the Friday prayers. Cf., iman kismet — fate; qisma (Turkey); maktub, qadaa kitab (plur., kutub) — book; the religious books. The doctrine of Allah’s books has largely turned into the practice of bibliolatry among Muslims. al-Kitab — The Book; the Qur’an

Koran — less preferable spelling of Qur’an kudiya — female practitioner; interpreter of dreams kufi — skullcap kufr, kufur — blasphemy; the ultimate evil of disbelief in God, his signs, and any of the articles of Islamic faith; rejection of revelation, thanklessness, atheism, apostasy, or infidelity. Cf., danb, hadd, kebira, mushrikun, shirk, sin

© CRESCENT PROJECT 2020 165 SAHARA CHALLENGE APPENDIX L “La ikraha fil-dini” — “There is no compulsion in religion”; the Qur’anic saying (Sura 2:56) and Islamic ethos against an insistent, dogmatic orthodoxy

“La ilaha illa al-Lah” — confession of faith, or recitation of the Creed; first part of the liturgical expression, the Shahada: “There is no God but Allah.”

Lailat al-Baraa — Night of Liberation; fifteenth of the month of Shaban (Iran)

Lailat al-Miraj — Night of Ascension; of the Prophet Muhammad from Jerusalem into the “Seventh Heaven”; Nocturnal or Night Journey; on twenty- seventh of Rajab. Cf., Miraj

Lailat al-Qadr — Night of Power; date Muhammad received his first revelation from Allah; twenty-seventh day of Ramadan. The last ten days of Ramadan are thought to be a time when Allah listens, either directly, or through the archangel Gabriel, to requests concerning the altering of one’s fate (kismit, qisma).

langgal — prayer house or mosque (Yakan of Philippines)

langsuyar — ghost of a woman who has died in childbirth, feared at such a time (Malaya)

lanzil — the sending down of books from heaven Last Day — Judgment Day, Yawm al-Akhir; cf., iman lesser Hajj — cf., Umrah

Levant — former name of East Mediterranean area (modern-day Israel, Lebanon, parts of Syria and Turkey) M maddar-e — mother of (Iran)

madhab, madhhab, (plur., madahabib) — judicial system or rite; school of law, or interpretation, for ordering religious and community life in Sunni Islam. There are four: Al-Shafi, Hanaf, Hanbali, and Malik.

Al-Madina, Madinah, Madinat al-Nabi, Madinat al-Rasul (Medina) — Medina

madrasah — school; originally, school of cannon law; generally, refers to an Islamic school, one that emphasizes Qur’anic studies

madrub — the state of being severely struck by jinn

maghza, (plur., maghazi) — holy battle, or place it happened, or deeds of ghazi (Allah’s fighter)

Maghreb, Maghrib — sunset, Arabic for the direction west; generally applied to West North Africa, centered on Algeria, Morocco, and Tunisia; evening salat

magpandi-pandi — washing ceremony (Yakan in Philippines)

166 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE magtammat — ceremony to mark the end of a child’s Qur’anic studies; rite of passage (Yakan in Philippines) magtimbang — weighing ceremony for persons born in month of Safar (Yakan in Philippines)

Mahdi, al-Mahdi — the rightly guided one; the coming Imam, a Messiah- like world leader who will return or appear, to fill the whole earth with righteousness and cause it to embrace Islam. Sunnis still await his initial appearance, while Shi’ites hold that the last Imam, who disappeared in a.d. 874, will someday reappear as the Mahdi. mahr — form of dowry, a normal condition of a marriage contract, paid by bridegroom or his family.

Majma al-daawat — Collection of Invocations, by Muhammad Ibn Kiyas al-Din; book dealing with the meaning and interpretation of dreams majnun — possessed by jinn; generic term for the state of being harmed by jinn.

Makkah — Mecca maklu — form of temporary possession by jinn makruh — not approved of, but not punishable. maktub — written; that which is fated for a person (cf., qadaa, al-qadr, kismet, qisma); determinism, fatalism, indicating responsibility for calamity. Philosophically, according to official Islam, existence for Muslims is fixed; in reality, through pragmatic activities, they seek to rewrite their destinies. malak, (plur., al-malaik, malaikah) — the ones in authority; angels, created out of fire, faithful servants of Allah; cf., Archangel. The doctrine of angels authenticates a species of beings to whom ordinary Muslims may appeal for assistance.

Malik — angel that guards the gates of Hell and to whom one may appeal for assistance.

Malik, Maliki — madhab; a school of law, or judicial system based essentially on the hadith, with limited use of ijma (consensus)

Malik al-Amalk — name of the Antichrist in Islam; cf., Dajjal mallam — term for major cleric among West Africans malvi — Muslim teacher mana — power, force (Polynesian societies). Cf., baraka

Manasik al-Hajj wal-Umrah — full ceremonial acts connected with the Hajj or Umrah: Ihram, Tawaf, Say, Jamrat manaya (plur.) — snared with rope; has the connotation of women who snare the doomed with rope; expression for a specific concept of fate mangubat — one who cures trances (Tausug of Philippines)

Maqam Ibrahim — the sacred stone on which Abraham stood while he and Ishmael were building the Ka‘aba

mansukh — that which is abrogated; that which abrogates is nasikh

manzil — one of seven portions into which the Qur’an has been divided, so as to be recited in seven days

maqyus — form of being struck quite severely by jinn

marabout — one who has joined himself to Allah; holy man; North or West African cleric possessing exceptional spiritual powers; religious saint; a charismatic leader of a Muslim religious order. Cf., pir, murabit, wali

marid — very strong, aggressive type of jinn who try to kill their victims

Marut — angel (with Harut) with access to the power of shayatin; provides knowledge of magic to men (Sura 2:102)

Maryam — Mary, mother of Jesus (Sura 19)

ma sha Allah — “What Allah wills”; expression used to ward off the evil eye; the protective substitute name given the newborn child, to mislead the jinn; indicates a good omen

Mashaf — another name for the Qur’an in handwritten form

mashhad — martyrium (Iran), shrine built in memory of a martyr

masjid — the place of bowing down, the mosque, the Muslim place of worship; cf., Baitullah, jami

Al-Masjid-al-Aqsa (Bait-ul-Maqdis) — the Grand (Great) Mosque in Jerusalem (Omar, Umar), Dome of the Rock (Sakhra, Al-Aqsa)

Al-Masjid-al-Haram — the Grand (Great) Mosque inside the Haram, near the Ka‘aba in Mecca

Masjid Issawi — a Jesus mosque

maskun — state of permanent possession by jinn masqut — state of light, temporary possession by jinn matiyalun — popular healers (Morocco)

matn — texts of hadiths, put in book form; Hadith

matrush — state of being slapped by jinn

maulid, mawlid — birthday; of a saint or prophet; such annual celebrations, with fairs, concerts, animal sacrifices and offerings, occur especially at the shrines of pirs

Maulid al-Nabi, Mawlid al-Nabi — birthday of the Prophet; festal celebration of Muhammad’s birthday on twelfth day of third month, Rabi al-Awwal. Also, a poem (qasida) by Al-Mirghanni, popular at celebrations of the Prophet’s birthday

168 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE mawlana — from protector; official versed in Islamic theology; theologian of the orthodox hierarchy, employed to give religious instruction mazar — place of pilgrimage; site of religious visits; usually a shrine, as in the tomb of a Muslim saint. Also: mashhad (martyrium); qubba, turba, imamzad (mausoleums)

MBB — abbreviation used to refer to a Muslim-background believer. In many places, calling a convert a Christian would cause offense or even endanger the MBB’s life.

Mecca — Makkah, Bakka, Baca; the birthplace of Muhammad; located in Saudi Arabia, considered the most holy city of Islam. It must be visited by those Muslims physically and financially able, at least once in a lifetime, on the Hajj or Umrah.

Medina — Madinah, “City of the Prophet,” formerly named Yathrib; city to which Muhammad fled (a.d. 622; cf., Hijra), from Mecca, where he established the Islamic state, and where he is buried under the dome of the mosque; second holiest city in Islam. It is some 260 miles to the north of Mecca. Medina is where Muhammad built the first Mosque. Cf., Al Madina. messehy — Christian

Messenger of God, of Allah — Muhammad (Sura 53:1–18); the Prophet, the Apostle of Arabia, of Islam

Michael — one of four archangels, with Gabriel, Azrael, and Israfel mihrab — prayer niche in the qibla wall of the mosque, indicating the direction of the Ka‘aba in Mecca, toward which the Muslim should bow in prayer

Millat Issawi — churches as Jesus fellowships; cf., Isawa, Muslimun Issawiyun

Mina — pilgrimage site outside of Mecca on the way to Arafat; cf., jamrah minaret — tower of the mosque from which the adhan (azan) is made by the muezzin (muadhadhin) minbar — the raised pulpit in the mosque, on the qibla wall, from which the Friday sermon is delivered miqat, (plur., mawaqit) — prescribed stations on the approach to Mecca for performing preliminary rites (assuming ihram) in preparation for the Hajj or Umah

Miraj — ladder, way of ascent; Muhammad’s Ascension, of his soul and his body; or Lailat al-Miraj, Night (Nocturnal) Journey to the Seventh Heaven

Al-Mirghanni — writer of qasida, Maulid al-Nabi, subtitled, “The divine secrets about the birth of the most honorable human creature.”

Mishkat — collection of the most reliable hadith; an eclectic arrangement of traditions used extensively by Sunnis in India and Pakistan

Mogul, Moghul, Mughal — member of the Muslim dynasty (of Mongol origin) which ruled in a section of India, a.d. 1526–1857. Urdu mughal. Persian mugul. Sometimes given as “mongol.”

Mohammedan, Mohammedanism — misnomers for Muslim and Islam, based on mistaken idea that the religion of Muslims is the worship of Muhammad (“Mohammed”), a concept vehemently denied by Muslims

momo — midwife (Uzbekistan)

Mongol — n member of the peoples of nomadic origin who inhabited Mongolia, and established the Mongol Empire in the thirteenth century. adj pertaining to Mongolia, or the Mongols, or their culture and language

Monophysite — one who believes that Jesus Christ has a single inseparable nature that is both human and divine

Moses — Musa, Speaker with God. Cf., rasul

mosque — form of masjid, the Muslim house of worship, especially for Friday prayers

Mothers of the Believers — Muhammad’s wives; Sura 33:6, 53b

muadhdhin — caller of the adhan (azan); he who calls to prayer, pronouncing the adhan loudly; cf., muezzin, minaret

Muawaiya — relative of Uthman, governor of Syria, leader of Umayyad tribe (at the time of the murder of the fourth Caliph, Ali), who became the fifth Caliph, according to Sunnis, causing a major split in Islam, as the Shi’ites, or followers of Ali, separated from the Umayyads. He established the Caliphate in Damascus; eventually succeeded by his son, Yazid, who had killed Ali.

mubah — canonically permissible deed, jaiz

muezzin — the cantor who gives the call to prayer from the minaret of the mosque. Cf., adhan, azan, muadhdhin

mufti — superior judge, interpreter of Islamic law for Sunnis

Muhajir, Muhajirun — emigrants; those who went from Mecca to Yathrib with Muhammad or in his lifetime; one who emigrates for Allah’s sake, or quits all that Allah has forbidden.

Muhammad, Mahomet — praised; the Chosen One, the Prophet and founder of Islam, considered by Muslims to be khatam al-anbiya, the Seal (last) and greatest of the Prophets, or Last Messenger of God (Rasul-Ullah). Born a.d. 570; died a.d. 632. Sometimes written, Mohammed. Cf., Ahmad; Prophet of Allah, of Islam

Muharram — that which is forbidden, therefore, sacred; New Year’s festival, the first month of the Islamic calendar. Cf., haram

mujaddid — the Mahdi; the messiah, as defined in Islamic doctrine and belief

170 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE mujahid (plur., mujahidin) — a Muslim who exerts himself on behalf of the faith, especially a fighter in a holy war, or jihad mujiza — a special miracle granted to a prophet in confirmation of his mission mujtahidun (plur., mujtahid) — independent religious scholars who follow only those religious opinions proved from the Qur’an and the Sunna, the dogma of the Shi’ites. mulla, mullah — term for major cleric among Persians, Iranians, northern Indians, and Pakistanis; Shiite Muslim religious leader. In popular Islam, the practitioner of magic and crisis rites multazam — that to which one is attached; part of the wall of the Ka‘aba to which pilgrims try to “attach” themselves in embrace mumin — believer; in contrast to an unbeliever, kafir

Munafiqun — hypocrite Muslims, a Medinan party tolerated by Muhammad

Munkar — with Nakir, the two angels who subject men to fearsome questioning about their faith after their deaths (Sura 47:27). Cf., Yawm al-Akhir munkir — one who rejects or conceals the truth murabit — one who has joined himself to Allah; a living saint. Cf., marabout, wali murid — a Sufi novice, or aspirer, under the guidance of a murshid; Or a member of a Sufi brotherhood or tarika, founded by a pir (saint); he has the function of giving guidance on all matters. murshid — guide; Sufi spiritual guide who has himself achieved communion with God and is the preceptor of those who aspire to such, especially in Pakistan and India

Musa, Moses — Speaker with God; the prophet of God through whom the Taurat was revealed; cf., rasul

Musa Ibin Uqba — third generation biographer who deliberately accelerated the process of idealizing Muhammad mushahara — from shahr, a month; complex customs of Egypt dealing with sickness; evil force akin to the evil eye mushar — state of being lightly struck by jinn mushrikun — those who worship other powers besides Allah, thus repudiating Islam; polytheists, pagans, idolaters, unbelievers. Cf., danb, kufr, shrik, sin

Muslim — one who submits; one who is surrendered to Allah; a follower of Islam, a believer in Allah and Muhammad as his Prophet. Sometimes written Moslem.

Muslim — (a.d. 817–875); one of two premier collectors (with Al-Bukhari) of hadith; his important collection, called Al-Jami al-Sahah, contains 12,000. Cf., Al-Shaykhan; Ath-Thalathah, Al-Arbaah, Al-Khamsah, As-Sittah, As-Sabah

Muslimun Issawiyun — submission to Jesus movement; cf., Isawa, Millat Issawi

Mustafa — the Elect; one of the names by which the Prophet Muhammad is commonly known.

Mustafa Kemal, Ataturk — (1881–1938) founder of the modern republic of Turkey (1922), formerly an Ottoman general. Cf., Caliphate

muta, mutah — in early Islam, temporary marriage, especially for those soldiers away at war; arranged by contract according to specific guidelines; sanctioned by Shi’ites as having Qur’anic validity; thought by others to be cancelled (abrogated)

muta awwaqa — cutting of the flower, process designed to free a woman from history of problems in childbirth, by bringing bad luck on the qarina

Muttalib — Muhammad’s family, from his paternal grandfather Abd al-Muttalib, who raised Muhammad from age six to eight

muttaqun — righteous person who fears and loves Allah much (does many good deeds, abstains from evil) N nabi, nebi — prophet; informant sent by Allah with his message, or to proclaim the will of Allah. Cf., Nur i-Muhammad, rasul

nadhir, nadhr — warner

Nafisa — female relative of Muhammad thought to be a potential mediator with God

nafra — from to flee; protective amulet

nakibas — plural form of the word for the head of an Islamic religious brotherhood

Nakir — with Munkar, the two angels who subject men to fearsome questioning about their faith after their deaths (Sura 47:27). Cf., Yawm al-Akhir

namaz — prayers; the daily salat in India

Naqshbandi — one of the four major orders of Sufism

Nasai — one of the four compilers of hadith with Abu-Dawud, Tirmidhi, and Ibn Majah. Cf., Ath-Thalathah, Al-Arbaah, Al-Khamsah, As-Sittah, As-Sabah

nasib — set up; descriptive word for fate, in which death is not involved

nasikh — that which abrogates; that which is abrogated, mansukh

172 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE nazar — glass replica of a blue eye, hung to ward off the evil eye (folk Islam) nazil — sent down; how the Qur’an was revealed verbatim to Muhammad; tanzil Nebi Isa — the Prophet Jesus

Nejran — territory in southern Arabia, modern-day Yemen

Nestorian Church of the East — Christian practice which maintained a vigorous presence in Persia just prior to the rise of Islam; largely responsible for the missionary work which took the gospel to Arabia, India, Turkistan, and China. Named after fifth century bishop who was wrongly alleged to hold that two distinct persons existed in Jesus Christ, one human, one divine, which was the position held by the Nestorians.

Night Journey — cf., Lailat al-Miraj nikah — conjunction; marriage contract, or the religious rite which, according to Islamic law, validates the marriage

Nisfu Shaban — Middle of Shaban; the fifteenth of the month of Shaban

Noah — Nuh, Preacher of God; cf., rasul

No Ruz — New Day; a joyous New Year’s festival of Zoroastrian origin, celebrated as an annual feast by Shi’ites (Iran)

Nosrani (plur., Nasara) — Christian; the root word is from Nazarene. Designates the European, or conqueror in North Africa. Also has the connotation of one’s being a second-class citizen.

Nuh — Noah; cf., rasul

Nur al-Nur — the Light of Light; name which applies to Allah and by which Muhammad may be invoked

Nur i-Muhammad — Light of Muhammad, from which Allah made the rest of creation, and which each prophet manifested to a certain degree. Cf., nabi, rasul nusub, (plur., ansab) — stone altars on which sacrifices are offered to obtain favor from, or to honor, pirs, saints, angels, jinn, etc O occult — hidden; supernatural realm of magic or witchcraft; practiced in Sufism, folk Islam, and popular Islam

Omar — Umar. Cf., Al-Aqsa, Al-Masjid-al-Aqsa, Sakhra omissions — removal of text passages from the original, thus corrupting it

Ottoman Empire — Turkish empire established in the late thirteenth century in Anatolia, eventually extending over Southwest Asia, until 1922. Cf., Mustafa Kemal

pamumutika — diviner of sicknesses (Tausug in Philippines)

pandai — midwife and healer (Sulu Samals)

pangu-ngubat — medicine-man (Philippines)

Paradise — place the souls of good people go after death, Heaven, Janna. A garden, with feasts and compliant maidens (hurin, houris) to enjoy. Cf., Yawm al-Akhir

Partial Manuscripts — New Testament manuscripts dating between the years 100 and 325 AD. They are copies of different books of the New Testament in Koine Greek not collected in one volume.

pawang — practitioner who employs familiar spirits in divination (Malaya)

pbuh, PBUH — abbreviation of the term for the tasliya, which is, “Salla Allah al ayhi wa sallam” (s.a.w.), a phrase of blessing meaning literally, “May Allah bless him and grant him peace,” or “Peace be upon him.” Used by English-speaking Muslims when reference is made to the name of Muhammad or another prophet. Since pbuh does not give the full meaning, some recommend using s.a.w. in writing.

penghulu — term for major cleric among Javanese

People of the Book, the Scriptures — translation of the Qur’anic phrase, Ahl al- Kitab, which refers to the Jews and Christians, those who have holy books. Cf., aman, dhimmi

Period of Ignorance — cf., Jahiliyyah

Persia — ancient empire (500 – 330 b.c.) in Southwest Asia that stretched eastward from the East Mediterranean Sea to the Indus River (in present-day Pakistan)

Pilgrimage — Hajj

Pillars (Arkan) of Faith, Five Pillars of Islam, Arkan al-Islam — the five religious duties: Creed, Prayer, Fasting, Alms, Pilgrimage

1. The witness or recitation of the Creed; Shahada

2. The saying of prayers at the five specified times of day; salat

3. The keeping of the fast during the month of Ramadan; saum

4. The giving of 2.5 percent of one’s income to the poor, or for religious causes; zakat

5. The pilgrimage to Mecca and its environs at least once in one’s lifetime; Hajj

6. Sometimes, an additional Pillar is the jihad, struggle for the faith or holy war. pir — elder, wise person; holy man of Eastern Islam; Sufi saint, spiritual guide, medicine man; founder of a Sufi brotherhood (tarika), especially in Pakistan and India. His functions are to make intercession and bestow baraka. Position is often hereditary. Cf., marabout polytheism — worship of more than one deity. Cf., pagans, shirk, mushrikun; danb, kufr, sin popular Islam; cf., folk Islam — addresses the issue of power, rather than information, for the ordinary Muslim. Since the official faith and hierarchy fails to address everyday problems and felt needs, substitute authorities are found in the local, accessible, pragmatic practitioners of folk Islam, individuals who seem to have proven abilities in manipulating and controlling alternative forces of power. Popular Islam is both non-ethical and not accountable. power encounter — confrontation of evil powers, revealing the Living God in a visible manner power evangelism — premeditated use of power encounters and miracles in evangelism as a method to convince people of the truth of the gospel practitioner — informal leader (male or female), healer who oversees crisis and cyclical rites for Muslims, makes up charms, talismans, herbal medicines; writes prayers; deals with spirits prophet — person who is divinely inspired. Cf., rasul, al-rusul

Prophet of Allah, of Islam — Muhammad, Messenger of God (Sura 53:1–18); the Apostle of Arabia, of Islam purdah — curtain or veil. Refers to the seclusion of women from the time of puberty, so they will not mix with anyone but close relatives and women friends. Q qabila — midwife; popular female soothsayer, especially in Morocco

qadaa, qadar, qadr, qisma (kismet) — measuring, fate: divine preordainments, the determination of all things by Allah; his decree of good and evil as expressed in the hadith; the Islamic understanding of predestination, that the timeless knowledge of Allah anticipates events (maktub)

qadi — judge; in both Islamic religious and civil courts

Qadiri — one of the four major orders of Sufism

al-qadr, al-taqdir — doctrine of predestination; cf., qadaa, qisma, kismet, maktub

qalib — a well

Qari, (plur., Qurra) — early Muslim scholars and teachers

Qarin — one who performs Hajj-al-Qiran

qarina (female), qarin (male); (plur., qarinat) — the one united; the spirit double, or counterpart, born into the supernatural world at the birth of the human baby; a familiar spirit.

qasida — traditional Arabic poem, usually having a rigid, tripartite structure; extols the Prophet and is used in festival devotion. Cf., Maulid al-Nabi

qibla — anything opposite; the direction of salat, or of any significant official rite, toward the Ka‘aba in Mecca; provided by the mihrabs (prayer niches) in the qibla wall of the mosque

qisma (kismet) — dividing; lot, fate, destiny; cf., qadaa, maktub

qiya — analogical reasoning; principle of jurisprudence, derived from reason and analogical judgment, for the deduction of new rules; the fourth source for the Shari’a. Qiyas are the body of opinions.

qraya — popular reading of the Qur’an, especially during the sacred month of Ramadan

qubba — a domed mausoleum

Qur’an (Koran) — recitation; Sacred Book of Islam; its sacred text is said to be the uncreated, final, complete (and without errors), inspired word of Allah, (“Divine Speech”), his final revelation to mankind, sent down (nazil, tanzil) to be “a guidance and a mercy” (Sura 16:64); revelation transmitted to the prophet Muhammad by the archangel Gabriel over a period of 23 years; corresponds perfectly to the eternal original (or part of it) in Heaven. The Arabic text is sacred (Sura 16:103), so its exact perfect meaning cannot be captured by translations, called interpretations, or commentaries. First collected into book form by Zayd, under Uthman, a.d. 634; official version, approved a.d. 657. Powerful in its intrinsic baraka to protect. Cf., Mashaf; batini, zahir

Quraysh, Quraish — the descendants of Ishmael, son of Abraham; financially, the most important tribe in Mecca prior to Islam; the tribe of the Prophet Muhammad; responsible for the Ka‘aba

qurban — the sacrifice offered at Id al-Adha the day after pilgrims stand on Mount Arafat in Mecca R Rabb — Lord; most commonly used title for Allah; often in, “Lord of all the Universe (Worlds).”

Rahim, al-Rahim — Most Merciful; the second of the Beautiful Names (qualities) of Allah

Rahman, al-Rahman, Ya-Rahman, Raman — The Gracious, or Merciful; the first of the Beautiful Names (qualities) of Allah 176 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE rakat (sing., raka, rakah) — from ruku; the salat or full cycle of prayers, or sets of rakas, composing a particular service; ascriptions of glory to Allah, recitations, and various movements and gestures consisting of bowings (ruku), and prostrations (sujud) raksi — compilation of the numerical values of peoples’ names, as spelled in the Arabic alphabet; used for divination, such as in matching potential husbands and wives (Malaya)

Ramadan — sacred month of saum, the fast (the ninth in the Islamic lunar calendar, “the best of all months”), when the Qur’an began to be revealed to Muhammad; cf., Lailat al-Qadr. Now devoted to the Saum, the third Pillar, during which a Muslim is supposed to fast from sunrise to sunset. Ramadam means the scorcher, suggesting it originally fell in summer. Cf., tarawih ramal — fast walking by men (not women) in first three rounds of Tawaf; also, diviner (Afgan Turkistan) ramy — throwing pebbles in the Jamrat at Mina rasul (plur., rusul) — apostle; messenger; a prophet sent as messenger with a revelation from God; Sura 6:83–86; 4:163–65. Muslim tradition lists 124,000 prophets, but five or six are the most prominent: Muhammad (Rasul-Ullah, Messenger of Allah), Apostle of God, Seal (Last) of the Prophets; Noah (Nuh), Preacher of God; Abraham (Ibrahim), Friend of God; Moses (Musa), Speaker with God; Jesus (Isa), Word of God. Some add Adam, Chosen of God; Isaac, Ishmael (Ismail), Jacob, Jonah, and David (Dawud). Cf., Nur i-Muhammadi, nabi; al-rusul

Rasul-Ullah — messenger of Allah; Muhammad al-Rauf — the Merciful; name which applies to Allah and by which Muhammad may be invoked rawdah-khani — festival including passion play of martyrdoms at Karbala, Iran

Resurrection — Yawm al-Akhir rida — seamless white sheet worn around upper part of body by pilgrim on the Hajj; cf., Ihram, izar

Ridwan — angel that guards Paradise and to whom one may appeal for assistance

Riyadh — Saudi Arabian capital ruh, rih — a spirit; in folk Islam, a spirit of a toilet or bathroom

Rukn — the essential ceremonies of the Hajj ruku — to prostrate oneself; from rakaa, to bow down; kneeling in obeisance during prayer; part of a rakat, composing the salat, ritual prayers

al-rusul — apostles; prophets; the doctrine of Allah’s apostles mainly deals with their interaction with the supernatural world. For many Muslims, prophets are more appealing than angels, because of their reputed willingness to intercede with Allah.

ar-ruqyah — recitation of any Sura of the Qur’an (“Divine Speech”), while blowing one’s breath with saliva over the sick person, as a means of curing disease S As-Sabah — the seven compilers of hadith: Al-Bukari, Muslim, Abu Dawud, Nasai, Tirmidhi, Ibn Majah, and Ahmad. Cf., Al-Shaykhan; Ath-Thalathah, Al- Arbaah, Al-Khamsah, As-Sittah

sadakat, sadaqah, sadaqat, sadaga — true, sincere; charity; voluntary alms to the poor, given to acquire merit. Cf., zakat

sahaba — companions of the Prophet Muhammad

sahhara — sorceress; popular practitioner

Al-Sahihan — cf., Al-Shaykhan

sahn — great open space or courtyard of the mosque

sahur — meal eaten before dawn, at the start of the fasting period, during the month of Ramadan. Also written suhur, which has an alternate meaning.

Sakhra, al-Sakhra — the Rock; the sacred rock in Jerusalem, on which the Mosque of Umar (Omar), Al-Aqsa, Al-Masjid-al-Aqsa, or Dome of the Rock, is built; from which Muhammad reputedly made his assent to the heavens (Lailat al-Miraj). It is held to have the impression of Muhammad’s footprints.

Saladin, Salah Eddin — (a.d. 1137–1193) the outstanding Muslim general who defeated the Crusaders at Hattin, near the Sea of Galilee

salam — peace; a greeting of peace; kneeling in ritual prayer

“Al-salamu alaykum wa rahmatu l-Lah” — “Peace be with you and the mercy of Allah”; terminal point in ritual prayer, recited by worshipper

salat, salaat, salah — ritual prayer; a format of liturgical texts, and fixed gestures and postures, for a total of seventeen prayers, toward Mecca, required five times a day, either in a mosque or in private; the second of the Five Pillars of Faith. Cf., Iqamat-as-Salat.

salat al-istikhara — prayer for conciliating favor; special prayer for divining favorable future through dreams

salat al-jumah — prayer assembly; Friday noon congregational prayer

sanduq al-nudhur — box for vows; box at a saint’s shrine into which are placed written vows of supplicants.

Sarafiel — the being closest to Allah, closer even than the archangel Gabriel; his intercession with Allah offers the ordinary Muslim hope. s.a.w. — abbreviation of the tasliya, which is “Salla Allah al ayhi wa sallam,” words of honor and salutations attached to the name of Muhammad; literally means “May Allah bless him and grant him peace.” Cf., pbuh, PBUH as-Saum, sawm — the fasting; the third Pillar; from before dawn (the Adan of the Fajr) to sunset; performed during Ramadan and at other times. Implies abstinence and the moral inspiration derived therefrom.

Say — ceremonial running seven times between the hills Safa and Marwah outside of Mecca during the Hajj or Umrah, in honor of Hagar and Ishmael. It is believed that Hagar pleaded with God here until he caused water to spring from the Well of Zamzam.

Sayyid, Seyyed — master; a title for descendants of Muhammad; or refers to one who has a possessing zar spirit (not normally exorcised).

Seal of the Prophets — Muhammad

Semite — of the lineage of Shem

Seven Covenants of Suleiman — amulet, supposed to protect against evil, to win love, to bless one’s business activities, and to produce health and prosperity. In the writing, the jinniya, Umm al-Subyan, states for the prophet Suleiman the covenant terms by which she will refrain from touching the sons of Adam and the daughters of Eve. seyh — professional healer (Turkey)

Al-Shafi — the madhab, or school of law, which applies a more liberal interpretation of the Qur’an, and stresses ijma (consensus), and the rights of the community shafi, shafaah — intercessor; saints because they are mediators with Allah for ordinary Muslims. Many Muslims believe special permission to be intercessor was granted to Muhammad, as the Qur’an names him to be “a mercy to mankind.”

Shahada, Shahadah, Ash-Shahadah — testimony; to bear witness; confession of faith, or recitation of the Creed in the liturgical expression, the Shahada: “La ilaha illa Allah, (wa) Muhammad rasul Allah”; that is, “There is no God (none has the right to be worshiped) but Allah, and Muhammad is the Prophet (Apostle, Messenger) of Allah.” Making this confession before two witnesses initiates one into Islam. First of the Five Pillars of Faith; repeated in the salat. Cf., tashahhud shahid, shaheed (plur., shuhada) — witness, martyr; one killed fighting for the faith, witnessing by his death shaikh, shaykh, sheikh — old man, chief, head, leader; title of respect for Muslim cleric or leader. Leader of a tribe, Sufi order, or religious brotherhood

shamanism — the activities of folk Islam practitioners, such as medicine men (shamans), involving magic, prayers to saints, use of charms, amulets, curses, and incantations

Shams al-Maarif al-Kubra — handbook of al-Buni (d. a.d. 1225), which continues to influence the practice of magic in the Arab world

Shari’a, Shari’ah, Sharia, Shariat — the straight path; codification of rules and principles; fundamental law of Islam, the constitution of the Islamic community; the divine will applied to every situation in life. It is derived from the Qur’an, the Hadith, and the Sunna of the Prophet Muhammad; the ijma, or general consensus of judges representing the community; and qiyas, analogical reasoning derived from preceding cases.

sharif — Muslim in direct line of descent from the Prophet Muhammad; one who inherits his baraka

shawwafa — fortune-teller

shaykha — female zar practitioner, thought to have power over the spirits. She oversees the crisis and cyclical rites of popular Islam, especially for women.

Al-Shaykhan — the Two Shaikhs; the two premier compilers of hadith, Al- Bukhari and Muslim, referred to as Al-Sahihan, The Correct Two, emphasizing their authority in Islamic literary heritage. Cf., Ath-Thalathah, Al-Arbaah, Al- Khamsah, As-Sittah, As-Sabah

shaykh-muashir — a shaikh who is on intimate terms with someone; saint honored by a shrine named after him, as designated in a holy man’s dream, but not the place where the saint is buried

shayatin, (plur. of shaytan) — devils, demons, evil spirits. Suleiman (Solomon) is known as Lord of the shayatin, having control over them (Sura 38:37).

Shaytan — the one who opposes, Satan; Iblis, the Devil

al-Shaytanul-Kabir, al-Shaytan al-Kibir — the Great Devil; third small pillar (stele), representing Satan, at which seven stones are thrown, an integral part of pilgrimage procedure. Cf., Jamrat, Hajj

Shema — liturgical expression of the creed of the Jews: “Shema Yisrael, adonoi alaheynu adonoi achud,” “Hear, O Israel! The Lord is our God, the Lord is One!” (Deut. 6:4)

Shi’ism; Shi’a, Shi’ite (plur., Shi’as, Shi’is, Shi’ites) — followers; from Shi’at Ali (fourth Caliph), the Partisans of Ali, minority Islamic sect, the branch of Islam (in contrast to Sunnis) that holds that the true leadership succession from Muhammad is from Ali, Muhammad’s son-in-law and first cousin, and of the twelve Imams descended from Ali; also called, Ithna Ashariyah, the Twelvers. Most Muslims in Iran, Iraq, Syria, Yemen, Pakistan, and Lebanon are Shiite. Other Shi’as are Seveners, or Ismailis, who conclude with a different seventh Iman, Ishmael (Ismail), who they believe will return as the Mahdi; found in India and East Africa. Others are Fivers, who hold that the Imamate passed to Zaid,

180 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE second son of the fourth Iman, Ali; found in North Yemen. Approximately ten percent of all Muslims are Shi’ites. shirk — association; associating partners to Allah or worshipping other deities, so as to impugn Allah’s absolute uniqueness, the unforgivable sin in Islam, considered polytheism, pantheism, or Trinitarianism. Cf., danb, sin, kufr, mushrikun shukr — gratitude, thankfulness; to deny shukr is kufr, disbelief in Allah

Siddiq, Siddiqun — “those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq, the martyrs and the righteous” (Sura 4:69)

Sihah Sittah — the six collections of the six compilers of hadith, As-Sittah

Sijjin — from sijn, prison; a deep pit in which is kept the book in which the actions of the wicked are recorded sin — in Islam, original sin does not exist; sin is over-stepping Allah’s boundaries. Sins are mistakes that can be offset by good works. Cf., danb, hadd, kebira, kufr, mushrikun, shirk sirat, seerat — the bridge over Hell, sharper than a sword and thinner than a hair; metaphorically, the narrow path to Heaven. Those judged not to have accomplished sufficient good deeds will not be able to successfully complete the transverse of this bridge to Paradise, but will be thrown off into Hell. sirat, sirah, seerah — the conduct of Muhammad in his wars, his biography as recorded by his companions; a part of the hadith

As-Sittah — the six compilers of the hadith: Al-Bukari, Muslim, Abu Dawud, Nasai, Tirmidhi, Ibn Majah; their six collections are called Sihah Sittah. Cf., Al- Shaykhan; Ath-Thalathah, Al-Arbaah, Al-Khamsah, As-Sabah souq — market subha — prayer beads, designed to assist in recitation of the ninety-nine Beautiful Names of Allah, but more commonly used in the divination, istikhara

Subhan Allah — “Glorified is Allah.”

Sufi (Sufism) — Muslim mystic who renounces worldly attachments, and seeks and claims direct communication with, experiences of, and spiritual union with Allah, through a series of special rites and ecstatic awakenings of his inherent, but dormant, emotional spiritual faculties. In contrast to orthodox Islamic monotheism, Sufism tends toward pantheism (Allah is in all things), absorption (becoming one with Allah, dhikr, tauhid), and deification of Muhammad. Cf., haqiqa, tarika. From the word for the coarse woolen mantle, suf, worn by early ascetics.

Suhrawardi — one of the four major orders of Sufism

Suhoof, Suhuf — pages of Abraham; cf., Books of God

suhur — meal at dawn at start of period of the fast; cf., futur; also, witchcraft, sorcery

sujud — prostration; part of a rakat; high point of ritual prayer (salat)

Suleiman (Solomon) — prophet, lord of the shayatin; stands out because of his power over demons and jinn. Cf., Seven Covenants, Bilqis

Sunna, Sunnah — said, custom; the legal orders, practices, actions, and traditions of the Prophet Muhammad, as transmitted and recorded in the hadith. The Hadith, the corpus of these traditions, is considered the authoritative model to be followed, and supplements the Qur’an. Therefore, the Sunna is the path, manner of life; the way of faith and conduct as followed by the Islamic community.

Sunni, Suni — the major orthodox branch of Islam, about ninety percent, who follow the sunna of their forefathers. Since Sunna in Arabic means the path, it was given to those who followed Mu’awiya in his dispute with Ali. In contrast to the Shi’ites, followers of Ali, they believe that the true leadership succession from Muhammad is found in the four Caliphs: Abu Bakr, Umar, Uthman, and Ali. In the nineteenth century, the Wahhabi Sunnis started a major reform movement in Arabia.

Sura, Surah, Surat — row or series; one of a series of revelations; a chapter of the Qur’an; there are 114. Divided into verses or ayat, iyat (sing., aya, iyah)

sutra — that by which something is concealed; an article placed in front of a person who is engaged in prayer toward Mecca, used to prevent invalidation of prayers by an unbeliever or evil spirit

Syria — the country on the Eastern part of the Mediterranean Sea. Its capital is Damascus. T taawidh — amulet (Afghanistan)

tabdil, taghyr — change; used especially of a textual change or corruption in the biblical text, tahrif.

tabib — medicine-man (Yakan in Philippines)

tabii (plur., al-Tabiun) — one who met or accompanied any companion of the Prophet

ta ethne (Greek); kol goyey (Hebrew) — all the nations, all the people groups, Gentiles, tongues, languages, peoples, tribes, clans, families of the earth; Gen. 12:1–3, 18:18, 22:18, 26:4, 28:14; Ps. 67; Isa. 49:6; Dan. 7:14; Matt. 24:14, 28:19–20; Gal. 3:8; Rev. 5:9–10, 7:9–10, 15:4. Distinct ethnic groups, linguistically and culturally separate, each with a unique worldview, including behavior, values, and belief system.

182 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE tafsir, tafseer — explaining, exegesis; commentary on the life of Muhammad, and especially on the Qur’an, and by which it is interpreted taghut — anything worshiped other than Allah; all the false deities; thought by some to include saints, graves, and leaders, as falsely worshipped and followed. Cf., wali, baraka taharah — purification; state of ritualistic purity tahrif — the Islamic doctrine that Jews and Christians have corrupted the original text of their Scriptures, the Taurat and the Injil; tabdil tair — a bird; used in the Qur’an to refer to fate (maktub, qisma)

Taj al-Muluk — The Crown of the Kings; a book of magic revered as a kitab by Malay Muslims takbir — magnification; exaltation of Allah in salat: reciting, “Allahu Akbar,” “Allah is the Most Great.” talajabin — diviner (Afghan Turkistan) talla — diviner of jinn (Morocco) tamima — from to be complete; a type of amulet tampot — shrine dedicated to patron saint, site of annual pilgrimage (Yakan and Tausug in Philippines) taqdir — Allah’s subjection of all mankind and history; cf., qadaa, al-qadr, maktub al-taqdir, al-qadr — doctrine of predestination taqiya — dissimulation; practice of hiding one’s religion, formally sanctioned by Shi’ism taqwa — piety; of a pious or virtuous character, being god-fearing tanzil — sending down; revelation of Qur’an, verbatim to Muhammad, from Heaven; nazil tarawih — special optional prayers in the evening, in sequences of twenty, said during the month of Ramadan, usually corporately tarika, tariqa (plur., turuk) — way, path; complete submission to divine way; Sufi order or path followed to achieve direct experience (gnosis) of Allah; haqiqa tashahhud — the testimony; giving of one’s testimony, the Shahada; professing the faith, the Creed, the first Pillar tashkir — magic, supposedly of spiritual variety taslim — reciting the phrase used in greeting, “Assalamu aleikum wa rahmatullah wa barakatuhu,” meaning, “May peace and the mercy of Allah be with you!”

tasliya — term for the phrase, “Salla Allah alayhi wa sallam,” “Allah bless him and grant him peace,” used when reference is made to a prophet; cf., pbuh, s.a.w.

tasmiya — giving a name; naming ceremony

tauhid, tawhid — term used to express the unity of Allah, the only God; the absolute oneness of Allah; Islamic monotheism, its fundamental basis. For Sufis, absorption or unity with Allah, or man’s integration by means of the realization of the One God. In orthodox Islamic terms, proclaiming the unity of Allah. Salvation for the Muslim is the purity or totality of this belief, the expression of personal and social integration under Allah’s will. Includes three aspects of belief: in the oneness of the lordship, worship, and names and qualities of Allah.

Taurat, Tawrat — the Arabic name for the holy book given to prophet Moses according to the Qur’an. the Law, or Torah, from the Jewish Scriptures, considered by Muslims to be true revelation from God through and to Moses. Presently, Muslim Imams claim it is Not the Old Testament or Pentateuch. Cf., tabdil, tahrif

Tawaf — circumambulation of (walking around) the Ka‘aba seven times during the Hajj or Umrah

Tawaf al-Ifadah,Tawaf ul-Wada — the Tawaf made before leaving Mecca after performing the Hajj or Umrah, heralding pilgrimage’s end

taziya — a consolation; the annual Shiite procession in Karbala commemorating al-Husayn’s death; also, a model of his tomb carried in the procession at the feast of Muharram

Ath-Thalathah — the three compilers of hadith: Abu Dawud, Nasai, and Tirmidhi

tikkhana — house of curing; after the death of a saint who lived at that site, the building is considered to be a place of healing (Pakistan)

Tirmidhi — one of the three compilers of hadith, with Abu Dawud and Nasai. Cf., Ath-Thalathah, Al-Arbaah, Al-Khamsah, As-Sittah, As-Sabah

translations — Muslims consider translations of the Qur’an inferior to the sacred Arabic text; many think that various Bible translations are contradicting Bible versions.

Trinity, Tri-unity — Christian doctrine that God is one and manifest in Father, Son, and Holy Spirit; for Muslims, often a major objection

Tuareg — the abandoned of God; nomadic, Muslim, Saharan desert tribe

turba — mausoleum

Two Shaikhs — Al-Shaykhan

Ulama, Ulema (sing., Alim) — the learned; for Shi’as, the collective body of Islamic scholars of theology or law, the custodians of Islamic dogma, who make legal interpretations for—and regulate the lives of—the community, and have the temporal authority (since the Imamate), to interpret the Qur’an. For Sunnis, the authoritative principles arrived at by the consensus of Muslim scholars. um, umm — mother of

Umar, Omar; Umar Ibn al-Khattab — one of the bravest and most important men of the Quraysh, an early convert to Islam, Muhammad’s father-in-law, and principal advisor to the first Caliph, Abu Bakr. Later, the second Caliph (a.d. 634 to 644), according to Sunnis; he greatly influenced the course of Islam and authorized assembly of the first codification of the Qur’an. Cf., Omar, Al-Aqsa, Al-Masjid-al-Aqsa, Sakhara

Umayyads, Umayyid — after the murder of the fourth Caliph (Ali, in a.d. 659), the Sunni mantle returned to this tribe (house) and its leader, Muawaiya, the fifth Caliph (a.d. 661–681). He established the Caliphate in Damascus (a.d. 661), and the Umayyad dynasty ruled there until a.d. 750. umma, ummah — community; the relationship group of family, religion, nation, race, occupation, or common cause; the worldwide Muslim community, the people of Islam; umma dun al-nas, a community apart or distinct from other men. Also, the community of Islamic scholars. al-umma al-islaamiya — The Muslim Nation

Umm al-Subyan — named jinniya; a loathsome, invisible woman whose presence destroys, chief voice in the Seven Covenants of Suleiman (amulet)

Umrah — visit to Mecca during which Tawaf and Say are performed; the “lesser Hajj”; cf., Ihram, Manasik al-Hajj wal-Umrah urs — marriage; the union between a pir and Allah at the time of his death; celebrated by his disciples on the anniversary date. Also denotes the annual religious meeting held by a living pir.

Uthman — Muhammad’s cousin, member of Umayyad tribe, one of the first Muslim believers, and the third Caliph (a.d. 644–656). The final canonical editing of the Qur’an took place under Uthman

Al-Uzza — pagan goddess worshiped in the Period of Ignorance; most venerated idol of the Quraysh tribe; received human sacrifices. Cf., Allat W wadh — from to make distinct; protective amulet wadi — channel of a water course, normally dry, except in the rainy season

al-Wadud — love; ninety-third name of Allah

Wahhabis — conservative branch of Sunni Islam (founded by Muhammad Ibn Abdal-Wahhab, a.d. 1703–1792), dedicated to strict interpretation of Islamic law, especially strict social codes; responsible for strong, contemporary reform movement throughout the Islamic world, such as the Muslim Brotherhood (Egypt), and Islamic Society (Pakistan). Today Wahhabis control the holy places of Mecca and Medina in Saudi Arabia. Cf., Hanbali

Wahid — The One; “Same God for All”; sometimes used interchangeably with Ahad: the Islamic negation of any number other than one, as in the three of Trinity; the denial that Allah has any partner or companion associated with him

wahy — divine revelation; inspiration by Allah of his Prophets

wahy ghayr matlu — unread revelation; received by Muhammad, by which he was able to make authoritative declarations, which became the hadith

Waihaka — “May Allah be merciful to you.” Literally it means; “Be alert for Allah’s wrath.”

wajib — omission of duties that are obligatory (fard)

Walaka — “Woe upon you!”

Walhan — devil who presides over ablutions and prayer

wali (plur., awliya) — a near one; protector, guardian; “friend of God.” Saint veneration (and vow-making to saints) is important in Islam; cf., baraka, taghut. Also: shafi (intercessor), shaykh (leader), pir (wise person), marabout, or murabit (one who has joined himself to Allah), murashid (guide)

waqf — to dedicate to; the endowment a Muslim leaves at his death for a specific purpose; in Turkey, evkaf. The Ministry of Waqfs is the system established in Islamic countries for the administration of alms.

wasilah — means of approach or achieving closeness to Allah by acquiring his favors

Warsaw — devilish insinuation, temptation, obsessed with delusions; a state precipitated by a death in the family or some other shock

wood — ablution; limited ceremonial cleansing performed before prayers or circumambulating of the Kayaba, in which the hands up to the elbows, feet, and head (face, ears, nose, mouth, hair) are cleaned with water

wuquf — station before Allah; most important phase of Hajj or Umrah ceremony, held on the ninth day

186 © CRESCENT PROJECT 2020 APPENDIX SAHARA CHALLENGE Y yaqin — perfect absolute faith ya satir — from satara, to cover; the expression used when a visitor requests his host’s permission to use the toilet yasmak gunu — day of the veil; female rite of passage (Turkey)

Yathrib — the name of the city of Medina before the arrival of Muhammad

Yawm al-Akhir — The Last Day; Day of Justice; Day of Judgment, Yawm al-Din; Day of Resurrection, Yawm al-Qiyamah; when the world has ended and the dead risen, the final trial, based on records kept, will occur; when the reward (Paradise, Heaven), or punishment (Hell) is meted out. Cf., Munkar, Nakir, Janna, iman

Yawm al-Juma — day of assembly; Friday

Yesua, Yesuua — Arabic name for Jesus, from the Hebrew root. Isa is the Qur’anic name for Jesus. Z Zabur — the Psalms; name applied to the Scriptures (or the book) God revealed to the Prophet David (Dawud)

Zaid, Zayd, Zayd ibn-Harithah — Muhammad’s freed slave and adopted son. Muhammad took Zayd’s wife Zainab as his seventh wife. zahir — literal or apparent meaning of the Qur’an as opposed to batini, the hidden meaning zakat, zakah, zakaat — to be pure, purification; means of purifying one’s soul; statutory religious offering or alms tax, which must total of 2.5 percent of one’s yearly income, given for the cause of Islam and to the needy, and in expiation of what a Muslim retains. Fourth of the Five Pillars of Faith. Cf., sadakat

Zalambur — devil who presides over markets

Zamzam — the famed sacred well on the grounds of the Haram, the Grand (Great) Mosque of Mecca, from which every pilgrim on the Hajj desires to drink or take away a portion; traditionally, the lifesaving spring of water God provided for Hagar and her son Ishmael when they were wandering in the wilderness; cf. Say. Zamzam water, considered holy, is used in various purification rites. zanadiqah — atheists zar — a possessing spirit keeping one in bondage, not normally exorcised but part of everyday life and decision-making. Zar spirits determine the form of feminine spiritual experience in folk Islam. Also, a ceremony connected with exorcism, commonly practiced in North Africa. Cf., Sayyid

Zayd b. Thabit — Muhammad’s aide and scribe; assembled the first codified revelations to Muhammad, as the first text of the Qur’an, in a.d. 634 under Abu Bakr; from scattered sources, chiefly the memories of his companions, the huffaz (cf., hafiz)

ziyara — visitation; visit to tomb of Muhammad or grave of any saint

Zoroastrianism — religion in ancient Persia founded by the prophet Zoroaster; preserved in the Avesta (their scriptures), as monotheistic worship of Ahrura Mazda (Lord Wisdom) and an ethical dualism between truth and lie. Almost totally supplanted by Islam. Ahrura Mazda is a dualist god who performs both good and evil.

zuhr — noon salat, third ritual prayer of the day