We are pleased to offer this new issue in a printable format.

by Samir Ibrahim

Many Muslims believe there is a material world of the senses, and behind it a world of spirits, with whom they have a relationship by means of religion or magic. In pre-Islamic Arabia, the spirit-world consisted of "Allah" and the "Jinn." The link between men and the "Jinn" or spirits were magicians, soothsayers, et cetera. As Islam spread throughout the world, it came in contact with other supernatural beliefs, magical arts, and rituals. Notably, it not only retained some of its former magical practices in Arabia, but adopted certain local animistic concepts and practices.

by Sam Strauss

This remarkable book on the practices and beliefs of ordinary Muslims is indeed an eye-opener. As the title suggests, most westerners--including missionaries--learn and think only about what is seen. By uncovering what is going on inside the Muslim heart readers will see a much truer face of Islam.

by Warren Larson

A comprehensive list of works concerning Popular Islam, including the editor’s bibliography from the class Spirit World of Islam, taught at Columbia International University. 

by Alan M. Guenther, Assistant Professor of History, Briercrest College, Caronport, Saskatchewan

The range of responses by Christian missionaries to the modernization of Islam by Sir Sayyid Ahmad Khan in India in the latter half of the 19th century reveals differing conceptions about Islam and how authority is constructed in Islam. The evolution of their understanding of Islam provides a needed balance to some of the stereotypes about Islam and Muslims that are accepted and promoted by Evangelicals in North America today.

by Roland Muller

It was fall of 1999 in Saskatchewan. A cold wind kept us sitting close to the crackling fire pit. My good friend Neil and I were arguing, as usual. That’s why we like each other. Neil was adamant that I should not publish Honor and Shame. It was too early. We didn’t have enough hard proof that this new model of worldview would work all across the world. I argued back. Without publishing we might never know. We needed feedback, and lots of it. The best way to get feedback was to publish, and wait for the barrage of criticisms that followed. In the end my argument was a logic that Neil could not counter, so several months later we started mailing out copies.

by Warren Larson, director of the Zwemer Center for Muslim Studies at Columbia International University

Not too long ago a Dutch Catholic bishop’s admonition that everyone should refer to God as Allah produced a storm of protest. That incident illustrates a polarization of views as to where the term came from and how it should be used today. It is also indicative of the confusion as to who God really is. On the one hand, a Muslim spokesman for CAIR (Council of American-Islamic Relations) heartily endorsed the statement, because that is what the Qur’an seems to suggest: “We believe in the revelation which has come down to us … our God and your God is one” (29:46).

THE TWO WAYS IN THE QURAN (How a Christian becomes a Muslim and how a Muslim becomes a Christian)

This tract was originally written in Arabic, 1920, and was part of the "Comparative Religion For Moslems" series started by Samuel Zwemer and published by the former Nile Mission Press (Cairo, Egypt) whose publications include all of Zwemer 's Arabic publications, the "Parable" tracts written by Lilias Trotter and her fellow "Algiers Mission Band" co-workers, as well as many more, most of which have been forgotten and are now unknown by most Christians, including native Arabic¬-speaking Christians in the Middle East.

by Warren Larson

One reason for continuing the “then and now” theme is that most of what Samuel Zwemer wrote remains relevant. We particularly need his passion for Muslims outside of Christ and faithfulness to the Gospel. Another reason for comparing modern-day work among Muslims to what was going on 100 years ago is to note similar challenges.

By Nik Ripken

Since Muslims equate believer’s baptism with salvation, they often begin to step up persecution when that occurs. And rightly so, for at that point, the follower of Christ breaks with his or her old community of faith and enters the emerging Body of Christ, the church. Investigating the relationships between missionaries, Muslim Background Believers, and baptism the article suggests a baptism tied deeply to local believers and a local MBB church. Further, the article suggests that when western missionaries baptize, premature persecution may be the result.

One hundred years ago a new era dawned as to the attitude of Christian mission among Muslims. The different atmosphere was sensed at the Cairo Conference (1906) but it came to fruition four years later at the World Missionary Conference in Edinburgh (1910). Capitalizing on the movement to reach the Muslim world for Christ, Samuel Zwemer launched The Moslem World (1911), and opened the journal with these words:

by Ida Glaser

The Moslem World and Understanding Muslims were founded upon the premise that those who desire to minister to Muslims must first understand Islam and the Muslim mindset. This article gives biblical support for such an assertation and encourages Christian scholars and practitioners alike to be informed and prepared in order to faithfully preach Christ where He is not followed in the Muslim world.