Whether understanding the latest trends in mosque demographics or equipping believers with practical tools for relational outreach, I’ve seen that insights paired with intentional ministry can open doors for gospel engagement.
By Dr. Tim Orr
In my work at Crescent Project, I often offer strategic analysis to Christian leaders on how to more effectively reach their Muslim neighbors. Whether understanding the latest trends in mosque demographics or equipping believers with practical tools for relational outreach, I’ve seen that insights paired with intentional ministry can open doors for gospel engagement. The American Muslim community is not a static entity—it’s in motion, marked by generational shifts, geographic migration, and growing spiritual questions. This dynamic context creates a window of opportunity for the Church to respond with truth, love, patience, and presence.
In the shifting religious landscape of the United States, the Muslim community is undergoing significant transformation. With the growth of purpose-built mosques, the suburban migration of immigrant families, a declining number of African American converts, and a rising population of disengaged Muslim youth, the American mosque is evolving. As Christians committed to the Great Commission, this presents us with a unique opportunity to reach Muslims in transition—those navigating cultural shifts, generational gaps, or spiritual disillusionment.
Another critical shift is the rise of American-born imams and the evolution of mosque leadership structures. While many imams are still trained overseas, the percentage of full-time paid imams born in the U.S. rose from 15% in 2010 to 22% in 2020 (Bagby, 2020). This signals a growing desire within Muslim communities for leaders who understand Islamic theology and American culture. At the same time, mosque governance is becoming increasingly lay-led, with only 30% of imams considered the actual leaders of their mosques. For Christians seeking to engage with Muslim communities, this highlights the importance of building relationships with imams and board members and volunteers who may shape a mosque’s direction. These structural changes reflect a maturing American Islam that is negotiating its place within broader civic life and thus increasingly open to public engagement and dialogue. Christian leaders can wisely and respectfully enter these conversations by attending interfaith events, offering neighborly support, or simply being consistent in community spaces.
The Mosque 2020 report confirms a concerning trend. Although 54% of American Muslims are aged 18–34, only 29% of mosque attendees fall within that age group. This gap highlights a growing number of young Muslims who are not connecting with the mosque in a meaningful way (Bagby, 2020). This group represents a vital mission field, whether due to generational dissonance, secular influences, or a quest for deeper spiritual meaning.
Christians must be prepared to engage with these young adults through debate or apologetics, authentic relationships, and spiritual conversations. The report notes that many mosques struggle to reach young people, and only 6% employ a full-time youth director (Bagby, 2020). This signals both a need and an opportunity. Churches, particularly those in suburban neighborhoods, can reach out to young Muslims through campus ministries, sports leagues, mentorship programs, and friendship.
One example comes from a church in northern Virginia that sponsors weekly pick-up basketball games at a local gym. While the event is open to all, many young Muslim men attend regularly. Over time, these informal games have led to deep friendships and spiritual conversations. In another example, a Christian campus ministry in Chicago partners with Muslim Student Associations (MSAs) for interfaith service projects, naturally leading to dialogues about faith and identity. These low-pressure, relational settings can be fertile soil for gospel witness. Churches in smaller towns or more secular regions can adapt these practices by starting with simple initiatives, such as hosting interfaith dialogue nights, forming friendship groups around shared interests like soccer or cooking, or offering hospitality through holiday meals. The key is cultivating spaces where trust can grow and spiritual questions can be explored naturally within the fabric of everyday life.
Another key group in transition is disillusioned African American Muslims. Historically, African Americans made up a significant portion of U.S. Muslims, with high conversion rates in the 1990s and early 2000s. But the 2020 mosque report revealed a sharp decline: African American mosques dropped from 23% of all mosques in 2010 to just 13% in 2020, and the number of African American attendees dropped by 33% (Bagby, 2020). The reasons are multifaceted—aging leadership, declining conversion rates, and lacking youth engagement. Many of the African American Muslims who embraced Islam as a protest identity during the Civil Rights era now find themselves spiritually adrift.
This opens the door for the church to re-engage African American communities with the hope of the gospel. These individuals often have a Christian heritage, even if it was rejected. Offering spaces for honest dialogue, addressing historical grievances, and inviting people into a relationship with Christ is essential. For example, a local church might host a community forum on faith and justice in partnership with former Muslims or community leaders. Another church might organize a joint worship night that invites testimonies of spiritual journeys across religious backgrounds. These kinds of intentional gatherings can serve as powerful tools of reconciliation and relationship-building. A community forum on faith and justice in partnership with former Muslims or community leaders, or organizing a joint worship night that invites testimonies of spiritual journeys across religious backgrounds, not just into a church structure, can be powerful reconciliation tools. As Timothy George once said, "We need to speak the truth of Christ into the wounds of history."
A practical example is a church in Detroit that hosts "Legacy Dinners," events designed to honor the faith stories of older African American Christians while inviting younger people (including ex-Muslims) to share where they are on their spiritual journeys. These gatherings have opened doors for returning prodigals and for exploring questions in a nonjudgmental setting, offering a powerful context for healing and restoration. As individuals share their spiritual journeys and encounter a grace-filled community, the gospel becomes a message and an invitation to wholeness and renewal.
New immigrants, particularly from countries like Somalia, Syria, and Afghanistan, also represent a growing and often spiritually curious demographic. The mosque report notes that the continued rise of purpose-built mosques (from 632 in 2010 to 1,025 in 2020) is driven by immigrant groups reaching critical mass and achieving financial stability (Bagby, 2020). These communities often face the stress of adaptation, loneliness, and trauma.
Christian hospitality can take many forms:
Finally, as the report notes, conversions to Islam are declining. The average number of converts per mosque dropped from 15.3 in 2010 to 11.3 in 2020, with fewer mosques reporting any conversions (Bagby, 2020). In a post-9/11 world where Islam is more known but also more scrutinized, many are reconsidering their faith journeys. This includes both nominal Muslims and those who once fervently practiced. Many are not turning to atheism but are searching for answers that Islam has not provided.
A young Iranian man in Texas who had once been passionate about Islam became disillusioned after reading conflicting fatwas online and watching sectarian debates. He reached out to a Christian friend from college who had patiently stayed in touch for years. He eventually joined a Bible study through that friendship and came to faith in Christ. It was not an argument that won him over—it was relationship, consistency, and the compelling person of Jesus. This moment illustrates the backbone of effective outreach: long-term, relational ministry rooted in love and faithfulness. These quiet investments often outlast flashy programs and leave a lasting spiritual impact. This story underscores the central theme of this article: that long-term, relational ministry often bears more fruit than programmatic approaches. In a world saturated with rhetoric and debate, it is the faithful presence of a believer who genuinely cares that most powerfully communicates the love of Christ.
These Muslims in transition—young adults, suburban families, African Americans, and immigrants—are not unreachable. They may be more open than ever. But reaching them will require that we, as the Church, meet them where they are. It will require a missiology that is relational rather than programmatic, patient rather than pressuring, and gospel-centered rather than culture-war driven.
As the church continues to awaken to the call of reaching Muslims, its strategies must be informed by these trends. The mosque may be growing, but the spiritual hunger of its people cannot be satisfied by structure alone. Jesus said, "The harvest is plentiful, but the workers are few" (Luke 10:2). Let us not miss this moment of transition. Let us enter the harvest field with open hands, hearts, and the message of eternal hope in Christ. This week, consider identifying just one Muslim neighbor, coworker, or classmate you can connect with over coffee, offer hospitality to, or pray for regularly. Small, intentional steps can lead to eternal impact. Churches can take practical steps such as:
These steps provide a strong foundation for relational, sustainable engagement with the Muslim community in their midst. The harvest is ready—what remains is our faithful response, especially in the form of steadfast, relational engagement. Let us be the Church that listens deeply, loves patiently, and walks alongside our Muslim neighbors with grace and courage, trusting that the seeds we sow in love today may bear fruit tomorrow.
References
Bagby, I. (2020). The American Mosque 2020: Report 1 of the US Mosque Survey 2020. Institute for Social Policy and Understanding. https://www.ispu.org/the-american-mosque-2020-report-1-of-the-us-mosque-survey-2020/
Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.
In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK—including Oxford University, Imperial College London, and the University of Tehran—and has published widely in peer-reviewed Islamic academic journals. Tim is also the author of four books.