Perceptions of Christianity among South Asian Muslims in America

In 2016-2017, I conducted extensive research on the perceptions of Christianity among South Asian Muslims in Greater Boston. Although this research was carried out in the Boston area; this population is generally representative of South Asian Muslims throughout America. Therefore observations and insights from this research are applicable to South Asians Muslims throughout America as reflected in the title of this book. The word perception in the title is derived from the verb perceive, which means to grasp with the mind. So, perceptions are the ways one thinks about or understands an idea, concept, or belief held in the mind. Perceptions may be either positive or negative. By positive perceptions I mean correct or accurate perceptions; by negative perceptions or misperceptions I mean incorrect perceptions. Perceptions are often reflected in beliefs held about a particular subject. In this book I refer to “perceptions of Christianity,” meaning beliefs in the minds of South Asian Muslims about various aspects of Christianity including doctrines held by most adherents. Perceptions that are frequently reinforced and seldom contradicted tend to be retained and more permanently established in the minds of an individual or group. Thus when a particular misperception about Christianity is repeatedly reinforced through teaching at the Mosque by respected religious leaders, this misperception will tend to become more ingrained and firmly established in the mind of the Muslim adherent, and it is logical to expect such a perception to be more difficult to correct or modify. Furthermore, perceptions are not static, but dynamic, constantly being subject to modification based on new experiences and observations, new acquisition of facts, and interactions with non-Muslim neighbors, schoolmates, and workmates. It might seem reasonable to assume that the perceptions found among Muslims in South Asia would be reflected in the perceptions held by Muslim immigrants from that same region; however that is not necessarily true. For example, if thirty percent of Muslims in South Asia have a strong perception of Christians as infidels and an enemy of Islam, this in itself might predispose that thirty percent not to leave their homeland, and to be repulsed by the idea of moving to America where Christianity is the predominant religion. Thus it may be expected that the profile of perceptions of Christianity among immigrants will differ to some extent from their fellow South Asians who remain in South Asia. The question naturally arises, how perceptions become changed or modified among those who immigrate. Those who immigrate to America will make decisions about the extent to which they and their children will integrate into the larger society in their new homeland. For the sake of their children’s education, they usually have their children attend public schools and participate in school events with their American peers. Thus the children of immigrants likely interact with Christian children in public schools, which might incline them to hold less strong perceptions of Christians as enemies of Islam. The purpose of this book is to explore and articulate perceptions of Christianity among South Asian Muslims in America. The research I undertook for writing this book was focused on a specific ethnic group of Muslims (i.e. South Asians) and a particular geographical area, Greater Boston. South Asian Muslims in Greater Boston represent a significant percentage of Muslims in America. Throughout this book I also intend to explore the different misperceptions among the various ethnic groups of South Asian Muslims in America. This book explores South Asian Muslim perceptions of Christianity from three fundamental perspectives: theological (doctrinal), sociocultural and ethical (moral). From the theological perspective it explores the historical background of Islam in South Asia, the theological perceptions of major Christian doctrines among South Asian Muslims, and how Islam has had a significant impact on the development of perceptions of Christianity among South Asian Muslims. Muslim immigrants from that area bring these perceptions with them to this country. From the sociocultural and ethical perspectives this book shows how the perceptions of Christianity have been modified and shaped by these influences after they immigrate to this country. Most of these perceptions of Christianity are incorrect; therefore a primary focus of this book addresses what these misperceptions are and how these misperceptions prove to be a challenge to communicating the gospel to them. There are always challenges when trying to witness to people from a different culture. One such challenge is exacerbated when facing prejudices and biases against Christianity. These prejudices and biases often grow out of misperceptions of Christian beliefs and teaching. This is particularly true when witnessing to Muslims. Thus it becomes important for Christian witnesses to know how the target people think and feel, and what prejudices they have, which must be overcome in order to effectively present the gospel to them. This includes witnessing to South Asian Muslims in America, which is the focal group for this book. In order to effectively communicate the gospel it becomes imperative to know their perceptions of Christianity. There is significant misinformation among South Asian Muslims in America about American culture and religious traditions, and many misperceptions specifically about Christianity. Many misperceptions of Christianity derive from erroneous interpretation of major Christian doctrines held by South Asian Muslims. Related to this is the question about what the Qur’an (The Holy book of Muslims, revealed to their prophet Muhammad) and Hadith (Report of the words and deeds of Muhammad) teach regarding Christians, the Christian faith, and the Bible. Often South Asian Muslims in America associate cultural, ethical and moral issues in American society with Christian teaching because they tend to identify Christianity with Western culture. Perceptions of Christianity among South Asian Muslims hinder interpersonal communication and congenial interaction, especially between Christian and Muslim; yet there are also some positive perceptions that can help in relationship building. Very little published work has been done specifically on South Asian Muslim perceptions of Christianity in America. This book focuses on addressing this deficiency. South Asian Muslims comprise the largest population of all Muslim immigrants in America. Carl Ellis states: “When we look at the ethnic diversity of the U.S. Islamic community, the largest group is African American – 42 percent. South Asians comprise the next largest section – 24 percent.” (Ellis 2001, 39) Today the population of South Asian Muslims in America is probably much higher, since the Ellis study was done in 2001. Comparing the statistical reports of different organizations over recent years, South Asian Muslims remain the largest group among Muslim immigrants in America. This book focuses specifically on the South Asian Muslim population in America. This group is comprised mainly of first generation immigrants, but also includes second generation immigrants and those children born in America. There is ongoing research on Muslims in Greater Boston called the Pluralism Project, based at Harvard University, and led by Diana L. Eck. In 2010, an article, “Islam in Greater Boston,” stated: In Greater Boston, Islam encompasses a diverse group of over 50,000 adherents served by nearly 50 different Mosques, schools, and community organizations.