Islam in Christian countries

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Contents 1 Islam in Traditionally Christian Countries 2 Missionary activity (Da’wah) 2.1 Example: Paramosques 3 Controversy 4 Sources 5 See also 6 External links

[edit] Islam in Traditionally Christian Countries

In recent years, there have been trends of its spread in historically and traditionally Christian countries. Recent Religious Statistics in Select Countries ^{[citation needed]}

• Australia: 67.4% Christian, 1.5% Muslim.
• France: 87% Christian, 5-10% Muslim.
• Germany: 70% Christian, 3.7% Muslim.
• South Africa: 79.7% Christian, 1.5% Muslim.
• United Kingdom: 71.6% Christian, 2.7% Muslim.
• United States: 78% Christian, 2% Muslim.

[edit] Missionary activity (Da’wah)

Traditionally, Islam has maintained what one scholar has called an “external institutional missiology” in its efforts to expand. This means that after a country was conquered and added to the Dar al-Islam, a hierarchy was established. Soon after that, Islamic culture pervaded the territory, which made conversion to Islam socially acceptable. In other words, Muslims extended their influence from the top levels of society down to the lowest.

However, the possibility of political conquest of Western (Traditionally Christian) countries like the United States is extremely remote. It is also not very likely that a minority group could establish a cultural ambiance throughout any of these countries. Thus, a new strategy for the spread of Islam would be needed.

One type of strategy, a variant of the “external-institutional” approach, is to “conquest” on the ideological and epistemological level (at Universities, for example). This calls for the consideration of an “Islamic framework” in various disciplines. A strategy of this kind is very reminiscent of similar Christian organizations, such as the Veritas Forum.

The other strategy is an abandonment of the “external-institutional” approach altogether. It has been coined the “internal-personal” approach. Similar to Sufism within Islam and the Pietist movement in Christianity, this method emphasizes personal, internal experience and religious activism. Several principles are based on the work of Khurram Murad (b. 1932 in Rai Sen, India). For example, in his book Da’wah Among Non-Muslims, he outlines several precepts to a more personal strategy:

• People should be invited to the “oldest” religion, not to a “new” religion. Rather than getting people to transfer allegiance to a rival religion, Muslims should encourage others to take part in the restoration of religion.
• One must realize his or her accountability to God for his deeds, obedience to the Messengers of God, and the construction of a new world order in which justice will prevail.
• Muslims should invite others to focus on the commonalities among people and religions, not what is wrong with them.
• No one is to be compelled to accept anything other than the Islam of the Qur’an and Sunna of the Prophet. There is no need to worry about the historical developments or policies of Islam in the past fourteen centuries.
• Muslims must have a sympathetic attitude toward community deviance in religion and “kafirs” (unbelievers).
• Unbelief must be distinguished from race and culture. Someone is a kafir only because of his rebellion against the Creator and His messengers, not because of ethnicity.
• Muslims must convey the message of Islam in a medium that is effective and understood by the audience.

Murad’s final suggestions involve coordination between Muslim organizations in the West.

[edit] Example: Paramosques

Examples of organizations that follow strategies like Murad’s are called “paramosques,” and include the Islamic Information Center of America, the Muslim Student Association, and the Islamic Circle of North America.

Examples of their Strategies and Methodologies (used alone or in tandem):

• Lifestyle Evangelism: Muslims should spread Islam to the West by living as the Islamic Rules, so as to make understand the people with the Validity of Islamic Rules at all time of World.

• Activistic Preaching: Individuals should be confronted by the precepts of the Islamic faith in a way that will evoke a conscious decision to either submit or reject Islam.
• Mobilization: Every Muslim should be involved in living with right conduct and bearing the spreading Islam.
• Training: After an individual converts, he or she should undergo follow-up in training. Some Muslim theorists acknowledge three stages of growth in the Islamic faith. Stage One involves the conversion of the non-Muslim; Stage Two a deepening of faith; and Stage Three the mobilization of the individual as a worker for Islam.

[edit] Controversy

Various controversies and inconsistencies have risen in light of Islam's growth in Christian countries. Some examples include:

• Persecution of Christians by Islamic citizens who live in Christian countries.^[1].
• The alleged extremist viewpoints of "neutral" organizations such as the CAIR have fallen under suspicion for their support for terrorist organizations, like Hamas. See Criticism of the Council on American-Islamic Relations for more details.
• Whereas Muslims are free to practise their faith in Christian countries, many Christians are persecuted, massacred and oppressed for their faith in Islamic countries. See Persecution of Christians for more detail.
• The rise of extremist converts in Western countries.^[2].
• Intolerance of Islam to apotasy. See Criticisms of Islam for more details.
• The claim that Islam is the fastest growing religion, yet every year, according to Ali Sina's website, 6 million Africans convert to Christianity.[1]
• Non-Muslims living in Muslims countries must pay a poll tax[2]

[edit] Sources

• “A leap of faith – lifting the veil on why these Sydney women chose to embrace Islam.” The Daily Telegraph (Sydney, Australia; 27 August 2005).
• Bangstad, Sindre. “When Muslims Marry Non-Muslims.” Islam and Christian-Muslim Relations, 15.3 (2004): 349-64.
• Daynes, Sarah. “Processus de conversion et modes d'identification à l'islam: l'exemple de la France et des Etats-Unis.” Social Compass, 46.3 (1999): 313-323.
• Dinn, Julia. “An Islamic Europe?” The Washington Times (August 2005).
• Ghayur, Arif. “Muslims in the US: Settlers and Visitors.” Annals of the American Academy of Political and Social Science , 454 (1981): 150-163.
• Hashim, Salmy. “Americans increasingly curious about Islam.” Malaysia General News (June 27, 2005).
• Hawwa, S. “From Cross to Crescent: religious conversion of Filipina domestic helpers in Hong Kong.” Islam and Christian-Muslim Relations, 11.3 (2000): 347-367.
• Kose, Ali. “The Journey from the Secular to the Sacred: Experiences of Native British Converts to Islam.” Social Compass, 46.3 (1999): 301-312.
• Mandivenga, Ephraim C. “The Cape Muslims and the Indian Muslims of South Africa: A Comparative Analysis.” Journal of Muslim Minority Affairs, 20.2 (2000): 347-352.
• Poston, Larry. Islamic Da’wah in the West: Muslim Missionary Activity and the Dynamics of Conversion to Islam. Oxford:1992.
• Roman, M. Elizabeth. “Latinos turning to Islam.” Telegram & Gazette (June 6, 2005).
• Sultan, Madeleine. “Choosing Islam: A Study of Swedish Converts.” Social Compass, 46.3 (1999): 325-335.

[edit] See also

• Apostasy in Islam
• Criticism of Islam
• Islam by country
• List of converts to Christianity
• List of converts to Islam
• Salman Rushdie
• Western Muslims

[edit] External links

• Introduction to Islam
• African-American Muslims
• CIA World Factbook
• Conversion: Islam, the growing religion
• Conversion to Islam: Truth or Myth?
• Daniel Pipes: Articles, blogs and opinions
• Faith Freedom International
• Islam & Muslims in Europe
• Muslim Population in the USA
• Persecution of Christians in Islamic countries
• Prominent Converts to Islam