"Middle East, Arab-The Spiritually Darkest Land, Yet the Place Where God's Heart Dwells"

A Discussion on Islamic Missions through an Interview with a Ministry Worker Who Served over 20 Years in the Middle East Arab World

Interview between Researcher Grace Min (Middle East Arab Research Association) and Joseph Kwon (Editorial Board Member)

The Islamic world, including the Middle East and North Africa, is known as one of the hardest regions to reach with the Gospel on the global mission map. It is a land of strong spiritual resistance and great cost for accepting the Gospel.

In fulfilling the Great Commission to all nations, missions to the Islamic world is an area that the global Church must prioritize and serve. Especially, the Middle East Arab region has undergone dynamic changes over the past 20 years. During this period of turbulence, we listened to the voices from the field through a ministry worker who served there.

This interview captures the conversation between the editorial team and Minister Grace Min, who has served in the Middle East Arab region for over two decades.

Through Minister Grace Min’s experiences, we explore the current realities of Middle Eastern Islamic missions, the true nature of spiritual warfare, God’s heart for Muslims, and approaches for the global Church. She states: "Missions to the Islamic world is not merely about strategy — it is a battlefield where we must carry God's heart."

Through future interviews with seasoned field workers, Global Bridge Institute aims to offer practical insights for the Church today, emphasizing that missions to the Islamic world is a calling the global Church must urgently respond to.

Interview Content:

Why is mission work in the Middle Eastern Arab nations so important?

Islam originated in the Arab nation of Saudi Arabia, and the Quran was written in Arabic. Since its beginning, Islam has combined religion and politics, exerting a profound influence over society for roughly 1,400 years. Arab Muslims, familiar with Arabic, engage deeply in scripture-centered religious life, leading to strong theological frameworks.

The Arab nations are among the slowest in receiving the Gospel, and missionary work there faces extreme difficulties compared to other regions. At the same time, countries like Palestine, Iraq, Syria, Libya, Yemen, and Lebanon have suffered from war and poverty. For these nations, the Gospel is their only hope.

What were the tangible aspects of spiritual warfare you encountered in the Islamic world? (e.g., spiritual resistance, attacks on converts)

When someone's conversion becomes known, they are often rejected by their family and relatives. Islamic societies are deeply relational; thus, converts are treated as traitors and socially exiled. Initially, families often bring religious leaders from the mosque to persuade the convert back to Islam. Spiritually, evil spirits sometimes manifest physically, pressing on a convert’s throat and commanding them to deny Jesus. There are also terrifying dreams planted by evil spirits. Nevertheless, many converts experience physical and psychological healing through the Holy Spirit’s work and receive affirmation through dreams and visions.

How did you perceive the authority and spiritual influence of religious leadership within Islamic societies?

In Middle Eastern Islamic societies, where the Quran and Muhammad are absolute, interpretation of Allah's word is heavily reliant on religious leaders. However, more critical individuals often express disillusionment when they see discrepancies between religious teachings and leaders' lives. Religious leaders frequently interpret the Quran according to government desires and deliver sermons accordingly. Thus, Islamic fundamentalists, who see politics and religion as inseparable, inevitably clash with existing religious authorities and political structures.

Why do you believe missions to the Islamic world are considered frontier missions?

According to the Joshua Project, a people group is considered "unreached" when:

1. Less than 5% identify as Christian, and

2. Less than 2% are evangelical Christians.

The 22 Arab League member states — particularly Morocco, Tunisia, Mauritania, Algeria, and Libya (Maghreb Union countries) — have evangelical Christian populations ranging from 0.03% to 0.16%.Christian-identifying populations are under 0.5% in these nations (except Libya at 2.48%).Given these numbers, I believe these should be classified not just as unreached peoples, but as unreached nations.

Similarly, Gulf states like Saudi Arabia, Bahrain, Qatar, Oman, UAE, Kuwait, and Yemen have evangelical populations between 0.02% and 2.27%, figures boosted by Christian migrant workers but still qualifying these nations as unreached.

In the Levant region, Syria, Sudan, Jordan, Iraq, and Palestine have very low evangelical percentages (except Lebanon and Egypt, which have higher Christian populations).Thus, most Arab countries fall under frontier mission fields.

Moreover, in countries like Egypt, Sudan, and the Levant, though historical churches exist, they have not evangelized Muslims for over 1,400 years — leaving Muslims virtually unreached.

Because of strong Islamic fundamentalism, resistance against the Gospel is intense, making these areas true spiritual frontlines.

What strategies and challenges have you encountered in reaching unreached peoples on the field?

In Arab nations, all ethnic groups are integrated into national systems of public education and urbanization. Due to internet access and mixing of people groups, distinguishing minor ethnic groups for mission purposes has become difficult. People primarily identify as Arabs and citizens of their nation rather than by smaller tribal identities.

Since issues surrounding ethnic separatism are politically sensitive, it is often more strategic to approach missions from a national rather than ethnic angle. Strengthening ministries in gateway cities could also facilitate reaching unreached groups.

Have you frequently encountered misunderstandings about Christianity, such as associations with the Crusades or Western imperialism?

Muslims take pride in how Islam quickly spread through Syria, Egypt, and North Africa after its rise. Many Muslims view America’s military actions (Iraq, Afghanistan) and support for Israel as modern extensions of the Crusades, seeing America as a "Christian nation." In Islamic countries, where religion and state are closely linked, secular Western state structures are often misunderstood.

Thus, a widespread misconception remains that Christians are still oppressing Muslims today.

How have you approached correcting these misunderstandings in conversations?

I explain that the U.S. and Europe are secular states, separate from Christianity, and that only a small portion of Americans attend church, with many being atheists. I emphasize that the New Testament forbids war and teaches love for enemies, explaining Christianity’s core principles of peace and love for humanity.

Have you observed any genuine respect among Muslims for Christianity (e.g., toward the Bible or Jesus)?

While Muslims generally believe the Bible has been corrupted, they claim to respect its original form — though the original does not exist. They recognize Jesus as a prophet but deny His divinity and crucifixion.

Thus, strict Islamic fundamentalists do not respect Christianity. However, ordinary Muslims, especially those who have lived alongside Christians, often show a neighborly respect.

How have political turmoil (e.g., war, refugees) created opportunities or challenges for missions?

War impoverishes hearts, and as refugees are uprooted and encounter different cultures, their rigid worldviews often soften. Without the pressures of family and community, individuals are more free to respond to the Gospel on a personal level.

What does the global Church need to understand in order to minister more effectively in the Middle Eastern Islamic world?

Most Middle Eastern Muslims are peaceful, good-hearted people who have simply never had a chance to hear the Gospel. Many Muslims privately do not believe in Islam but fear community rejection.

It is crucial to approach missions with Jesus’ mindset that "the harvest is plentiful, but the workers are few. "Criticizing the Quran leads to endless arguments; instead, missions must rely on the Word and the power of the Holy Spirit.

Furthermore, there is a widespread belief among Muslims that foreign missionaries induce conversions through financial or immigration assistance. Thus, missionaries must walk in the footsteps of Jesus and the Apostle Paul, relying solely on God's power.

How do you view the possibility of transformation in the Islamic world, from 'Saul' to 'Paul'?

When Arab Muslims come to faith, they can powerfully evangelize to non-Arab Muslims (Persians, Central Asians, Indonesians) who do not know Arabic. Because Arab Muslims can read and interpret the Quran directly, they have a natural authority among non-Arab Muslim populations.

Have you witnessed dramatic conversions or responses to the Gospel among Arab Muslims?

Dramatic conversions are rare. Usually, a long series of encounters and personal preparation leads to faith. Dreams often play a role in preparing hearts to meet Gospel workers.

How have you guided conversations about Jesus' identity, the prophetic concept, and the completion of revelation?

Understanding the Trinity is impossible without the Holy Spirit’s revelation. Once someone accepts Jesus as Savior, I often recommend Arabic-language YouTube videos made by former Muslim converts comparing the Bible and the Quran to aid their growth.

Have you observed religious disaffection, secularization, or faith conflicts among the younger generation in places like Syria, Jordan, and Iraq?

Syria, once relatively untouched by capitalism due to U.S. sanctions, experienced accelerated secularization among refugees exposed to capitalist cultures in Jordan, Turkey, Iraq, and Egypt. Many young people remain culturally Muslim but are nominal in actual belief.

Have you heard of Middle Eastern Muslims encountering the Gospel more easily after migrating to Europe, the Americas, or Turkey? In their home countries, strong relational networks of family and relatives are deeply intertwined in society. Therefore, leaving these networks meant social ostracization. However, after immigrating to Europe, North America, Turkey, or elsewhere, many Middle Eastern Muslims find themselves separated from those strong communal ties.

Living individually in a foreign land, their worldview begins to change, and they start questioning their inherited beliefs. In such circumstances, they have greater opportunities to encounter the gospel through local churches, Christian communities, and personal evangelism.

Some who would never have heard the gospel in their home countries are now able to hear it freely, leading to opportunities for conversion.

Finally, do you have any words you would like to share with the global Church regarding missions to the Islamic world?

First and foremost, I believe that the Islamic world is a field deeply on God's heart. It is not just a strategic mission field but one that requires approaching with the heart of the Father.

Mission in the Islamic world is not a task of simply applying methods or strategies—it is a spiritual battleground where we must carry God's heart and endure with perseverance.

Many Muslims are not hostile but simply have never had the opportunity to hear the true gospel. As Jesus said, "The harvest is plentiful but the workers are few." It is essential that the global Church awakens to the reality that the Islamic world is ripe for harvest and that this generation must respond faithfully.

Rather than trying to win theological debates, we must rely on the work of the Holy Spirit and the power of the Word. Missions must be carried out in the spirit of humility, serving and loving as Jesus and the Apostle Paul did.

We need to pray earnestly for laborers to be sent into the Islamic world and for the Holy Spirit to open hearts and prepare the way for the gospel.