Some say Islam is the world’s fastest growing religion. Recently, there have been trends of its spread in historically and traditionally Christian countries. By “historically and traditionally Christian,” we mean countries that have histories of being Christian nations (whether through the Roman Empire or conversion of kings) or countries in which Christians are the majority. Some examples:
- There are four million Muslims in the United States ; 1.2 million of these are Muslim-American.
- Muslim-Americans outnumber Chinese-Americans, Japanese-Americans, and Native Americans.
- Many Latinos are converting to Islam—they make up 6% of all converts, making them the third-largest segment.
- More than twelve million Muslims currently live in the main countries of Europe .
- There are studies of conversions to Islam in Australia , South Africa , Sweden , and the United Kingdom .
Recent Religious Statistics in Select Countries
- Australia: 67.4% Christian, 1.5% Muslim.
- France: 85-90% Christian, 5-10% Muslim.
- Germany: 68% Christian, 3.7% Muslim.
- South Africa: 79.7% Christian, 1.5% Muslim.
- United Kingdom: 71.6% Christian, 2.7% Muslim.
- United States: 76% Christian, 1% Muslim.
What are the causes of the growth of Islam in such countries? Mainly it is due to immigration from Muslim countries, also some westerners themselves have converted to Islam. Islam may have universal appeal over other religions for several reasons. It has been called “the other monotheism,” and offers mysticism and spirituality, the ability to connect with one’s roots, and a form of opposition to oppressors.
One scholar has identified five attractions to Islam specific to those in historically Christian countries:
- Muslims believe in One God and pray/communicate with God directly.
- Community: Islam offers an escape from the hyper-urban, industrial, westernized, individualist world in favor of the solidarity of a community rooted in tradition.
- Some claim that Islam/Quran answers many of the unanswered questions in the holy Bible.
- Opposition to Christianity: Especially for those who were raised Catholic, Islam allows them to escape the things they didn’t like about Christianity, such as confession, the hierarchy of the church, and the idea of an intermediary between a person and God, while retaining their monotheistic faith.
- Most of the basic teachings of Islam and Christanity are quiet similar.
- Muslims believe in Moses, Abraham, David, and other prophets mentioned in Bible to be prophets of God.
- Jesus in Islam is prophet of God and they also believe in his miracle birth. However there are certain differences in the belief of Muslims and Christians.
- Spirituality: Many people favor mystic forms of Islam. Sufism, for example, is historically most common in the Sahara, making it appealing to people of African descent.
- Quest for Familial “Roots:” For a number of converts, especially for those of African descent, Islam is a way of affirming their identity. African-Americans make up 42% of the total Muslim population in America. This is probably linked to the fact that 10-20% of the slaves brought over from Africa (such as present-day Senegal ) were Muslims.
- Social Protest: Islamic ideas about the world are generally in opposition to western society, e.g., ideas about collectivism are opposed to western ideals of capitalism.
- The Quran is still preserved in its original form.
- Emphasis on Orthopraxy: Muslims tend to address social, political, and cultural issues only under the laws of their religion. This makes Islam very pragmatic in a world where dissimilar ideas give birth to irreconcilable behavior.
- Continuity: Islam has changed very little in its lifespan, whereas Christianity has evolved and fragmented over thousands of years.
- The Spotlight Effect: With the terrorist attacks in America on September 11 2001 , Islam has moved into the spotlight. Consequently, more people (such as researchers, politicians, and academics) are doing more work in Islamic studies. Another example of this was the economic boom in the Middle East of the 1980s due to oil prices.
- Romantic Involvement or Marriage: 28% of all Muslim marriages are with non-Muslims. In many cases, the non-Muslim partner will convert to Islam. There are several reasons for this. For example, that partner may not feel a connection with his or her own religion and thus may wish for a fresh start in religion. Another reason may be that conversion to Islam ensures the religion of the children.
- Migration: There have been mass immigrations by Muslims from the former colonial empires in Asia, Africa, and the Caribbean to continental Europe for better jobs and more political freedom. This began in the 1960s and continued heavily until the official end to work-based immigration in 1974.
In addition to all of the above factors, some significant changes in missionary activity have occurred in the past century.
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.
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 they are enjoined to do, whether in eating, drinking, or sleeping.
- 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 burden of 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.
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- Dinn, Julia. “An Islamic Europe?” ''The Washington Times'' (August 2005).
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- 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 ).
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