Encountering the World of Post-Islam

By Ben Adam

2024. Regnum Books International (Imprint of the Oxford Centre for Mission Studies). 50 pages. ISBN 978-1-917059-12-1 (Paperback)

 Ben's book explains who post-Islam Muslims are. He describes a hidden post-Islam world where there are seekers, agnostics and atheists in abundance, some, very secretive, others audacious. In their journey beyond Islam many have had no direct contact with Christians and the author is keen to make sure that we are equipped to help such post-Islam Muslims encounter Christ.

 Rather than chapters Ben uses subject titles. A brief Preface and Introduction launch us into seven sections.

 (1)  What is Post-Islam and Why Does it Matter

(2)  The Rise of Post-Islam

(3)  The Biblical Idea of Ideological Struggle

(4)  Where and How Do We Find Post-Islam

(5)  How does Post-Islam Help (or Hinder) the Message of the Gospel

(6)  Discipling the World of Post-Islam 1: Spreading the Message

(7)  Discipling the World of Post-Islam 2:Teaching them to Obey Everything

 Let me begin with Ben’s definition of a post-Muslim, “One born or converted into Islam who no longer believes in its fundamental truth claims.” (Adam page 5) He unpacks the options and ends section (1) with the question, “How can post-Muslims come to know and follow Jesus?” (Adam page 6)

 Section (2) highlights possible reasons for the rise of post-Islam, including accessibility to online religious debate, higher educational attainment resulting in scepticism, dialogue that encourages critical comparison, and socio-political incentives. Such a newspaper headline as, “Khamenei believes that the future of the world is Islam” (iNewspaper 19 April 2024 page 9) illustrates a country whose government’s fundamentalism might generate opposition to Islam and encourage post-Islam. Registering asylum seekers from Muslim countries at a local drop-in, I have noted in recent years some prefer to answer the question, “Religion,” with the response, “None.” 

 Section (3) is a useful Biblical reflection on 2 Corinthians 10:3-6 and provides a theological framework for the discussion of where many of the post-Islamists find themselves, i.e. “in the strongholds that set themselves up against the knowledge of God.” (2 Cor.10:5) Ben writes, “Encountering the world of post-Islam means taking the opportunities offered by the breaking up of a hostile power.” (Adam page 14)

 In Section (4) Ben begins to signpost us to practical lessons to be learnt. One lesson is that we are not to assume another’s beliefs when it comes to post-Islam. Cultural post-Islam Muslims may never have set foot in a mosque let alone a Qur’anic school. Listen and learn. My experience with one borderline post-Muslim was that the person’s curiosity in agnosticism, fostered on the internet, had led the individual, simply, to want to know more about Jesus. Not once, over a period of quite a few years of reading the New Testament together, did the person ever seek an argument. There was a genuine desire to fill a knowledge vacuum.

 A second lesson is that post-Islam folk like to meet in safe spaces, a point that Ben repeats later. One place of encounter is on the internet, another, retail outlets, both familiar environments where generous hospitality can be expressed.

 In Section (5) we are introduced to the positive and negative aspects of ministering to post-Muslims. Some come with a guileless openness, others with a history of the supernatural, visions, dreams, and miracles associated with Jesus, and others with a considerable knowledge of the Christan scriptures. Others, observant of the failings of Western society, are sceptical about Christ’s ability to transform immoral behaviour. Others are happy with their new secular values and lifestyle.

 The final two Sections (6 and 7) are loaded with theological insights and practical suggestions. Ben comprehensively reinforces many of the points he has already made, e.g., listening, not making assumptions. It is not so much unlearning the traditional ways of evangelism, church planting and discipleship among Muslims but a critical reviewing, refining and augmenting our ministry tool chests. Here are a few ideas that Ben develops towards the end of his book. I offer them as appetisers.

 He proposes that we should:

• see ourselves in the role of a “teacher” (Adam page 33) rather than a “friend” to the post-Muslim,

• encourage the post-Muslim Christian to see the Christian community as a “third culture” which allows the person to relate to his/her Muslim family and secular society through the eyes of Christ – the church being between mosque and family (Adam page 39),

• focus on discovering and engaging with post-Muslims in safe spaces which are endemic in large, multi-cultural cities (Adam page 32),

•  envisage that “mavericks” may be the most effective post-Muslim evangelists (Adam page 32),

•  focus on following-up media contacts,

•  look for opportunities where there is antagonism with Arab-Islam (Adam page 36), i.e. contexts where the “strongholds” of Islam have broken down (Adam page 36),

•  consider that the closer the work is to the point of alienation and disappointment with Islam, the more likely post-Muslins are to respond to the gospel (Adam page 37),

•  remember that the goal for the church among post-Muslims is to create for them a new identity (Adam page 40) which may be best achieved through the multicultural church movement (Adam page 42),

•  address what being a worshipping community with post-Muslim Jesus followers might look like (Adam page 45).

 These and other subjects signal that there is much reflection, wrestling and labouring that lies ahead to understand and minister to this young generation of post-Muslims.

 Ben lays down markers for us which are extremely timely. He concludes.

 “The number of post-Muslims is growing rapidly, and, as it does, so does the challenge and opportunity.” (Adam page 47).

 To whom would I recommend this book?

 To anyone with a passion for Muslim people groups, especially those among whom significant numbers of people are abandoning their Islamic faith, embracing another religion, notably Christianity, agnosticism or atheism.  Anyone interested in global faiths and the growth of secularisation in the 21st Century,  Anyone interested in religious fundamentalism, especially within Islam, and Islamic-counter apostasy movements.

 Only 50 pages, but a book that punches above its weight.

 May Ben’s book kindle conversations and ignite new initiatives.

 Keith Fraser-Smith

May  7, 2024