reinterpretation of remembrance

AN APPROPRIATE REINTERPRETATION OF THE

ISLAMIC DOCTRINE OF “REMEMBRANCE”

JASON RICKEY

ICS 5020 – INTRODUCUCTION TO ISLAM

MAY 24, 2014

An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”

Introduction

Contextualization of both the Gospel and methods of worship for Muslim

Background Believers (MBB’s) has come to the forefront of the missiological debate.

Consideration of whether a MBB needs to remove themselves from their former culture

and belief system must be considered. Islamic beliefs and practices must either be

eliminated or reinterpreted for appropriate worship. While there are many Islamic beliefs

and practices to consider I will focus solely on remembrance in Islam, specifically the

forms used in remembrance. In this paper, I will explore the Islamic doctrine of taqwa

(God-consciousness) and its relationship to dhikr (remembrance). Three forms of dhikr –

recitation of the ninety-nine names of God, prayer, and group recitation – will be

evaluated as contextualized forms of worship for MBB’s.

Remembrance in Islamic Theology

Rahman notes that taqwa is perhaps the most important single term in the

Qur’an.”1 Taqwa, and other words derived from the same root, occur a total of 258 times

in the Qur’an.2 It “can simplistically be defined as God-consciousness, which enables us

to do right, refrain from wrong, and appropriately acknowledge our Creator, God.”3 It

has elsewhere been described as piety, fear, godfearing, godliness, right conduct,

righteousness, and virtue.4 Surah 49 ayat 13 reads, “the most honorable of you with Allah

is that (believer) who has At-taqwa.” “The Quranic understanding of taqwa connotes a 1. Fazlur Rahman, Major Themes of the Qur’an, (Minneapolis: Bibliotheca

Islamica Inc., 1989), 28.2. Erik S. Ohlander, “Fear of God (taqwa) in the Qur’an: Some Notes on Semantic

Shift and Thematic Context,” Journal of Semitic Studies 50, no. 1 (2005): 140.3. Syed Abul A’la Mawdudi, “Understanding Taqwa,” Islamic Horizons 35, no. 5

(2006): 43. 4. Esposito, John L., “The Oxford encyclopedia of the modern Islamic world, v.4”

(United States of America: Oxford Univ. Press, 2001): 189.

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reverential or pious fear of God, the guarding of oneself from actions unbecoming of a

believer and by extension from the punishment of the hereafter.”5 This is important

because Muslims, like Christians, believe that the events of this life have a direct impact

on the future life. For the merit based Muslim view, their actions and thoughts are the

keys to eternal life; God’s judgment is contingent on what a person does. If a Muslim is

fearful and remembers God, he or she will be welcomed in to the presence of Allah

(Surah 3:198). Furthermore, in Surah 20 ayats 114-121 it is clear that, according to the

Qur’an, Adams downfall, and man’s biggest problem, was that Adam (man) forgot about

God and listened to Satan. Ultimately, remembrance is the means to salvation through

taqwa. While there is a difference in the means of salvation between Islam and

Christianity, taqwa does have similarities to Christian beliefs. Taqwa could be compared

to the Spirit filled life in Christianity as Romans 8:9 emphasizes. Just as Christian

disciplines aid in a spiritual relationship with God, so to do Islamic practices of dhikr aid

in achieving taqwa. Whereas taqwa is a state of being in Islamic belief, dhikr is a practice

where Muslims overcome a state of forgetfulness to achieve taqwa.

Dhikr is described as reminding oneself, orally mentioning from memory, tireless

repetition of a litany, or the technique of mentioning.6 Dhikr can take many different

forms, but the guiding principle is to be reminded of or remember God. Forms of dhikr

include declaring “Bismillah” before a meal, praying five times a day, fasting during the

month of Ramadan, group recitation, memorizing the Qur’an, reciting the ninety-nine

names of God and many more Muslim practices. Through these forms, a believer remains

God-conscious and God is given precedence in the believer’s life. The selfish tendencies 5. Ohlander, Fear of God, 139.6. The Encyclopaedia of Islam, 1960 ed., s.v. "Dhikr."

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of an individual are replaced with an awareness of God. In Sufism, dhikr is perhaps

emphasized because of what simultaneously happens when the believer performs it. “The

remembrance of God is at the same time a forgetting of oneself.”7

Unfortunately for the Muslim, humans are naturally weak and forgetful of God.

The Arabic term for human being, “insan" means "one who forgets.” Humans are,

however, called upon to remember God at all times (dhikr) and remain conscious of

dependence upon him.8 Surah 18 ayat 24 in the Qur’an states, “call thy Lord to mind

when thou forgettest.” Similarly Surah 33 ayat 41 reads, “O you who believe! Remember

Allah with much remembrance.” Remembrance through practicing dhikr is valued

because it is the means by which the Muslim avoids evil and, subsequently, hell. This is

best described in Surah 7 ayat 201. It reads, “Verily, those who are Al-Muttaqun (the

pious), when an evil thought comes to them from Shaitan (Satan), they remember (Allah),

and (indeed) they then see (aright).” Surah 2 ayat 201 is also a great example of the

relationship of dhikr and taqwa. In this ayat it is the one who has taqwa and performs

dhikr who sees aright. As mentioned previously, there are some Biblical similarities to

the Islamic view of remembrance.

Remembrance in Christian Theology

In 1 and 2 Timothy, Paul mentions Timothy’s need to be conscious of God. 1

Timothy 5:21 states, “I charge you, in the sight of God and Christ Jesus and the elect

angels, to keep these instructions… [Emphasis mine].” 2 Timothy 4:1, says, “In the

presence of God and of Christ Jesus, who will judge the living and the dead, and in view 7. Frithjof Schuon and Patrick Laude, Understanding Islam: A New Translation

with Selected Letters (Lanham: World Wisdom, 2011), 148.8. Ron Geaves, Aspects of Islam (Washington D.C.: Georgetown University Press,

2005), 178.

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of his appearing and his kingdom, I give you this charge… [Emphasis mine].” God’s

presence, through the Spirit, dwells in believers as well and is reflected in the Christian

view of the Spirit filled life. Ephesians 5:18 reads, “do not get drunk with wine, which is

debauchery, but be filled by the Spirit.” It’s clear in these verses that we are to be

continuously conscious of God’s presence around us an in us, similar to the Islamic

doctrine of taqwa.

Remembrance is a discipline that followers of Christ already practice, though

perhaps differently than the forms used by Muslims. In Islam messengers were sent to

remind people of God because of their state of forgetfulness. Muhammad was the final

messenger. Christians on the other hand believe they are in a fallen state that cannot be

fixed. In their case, remembrance is based on the mercies of God and the deliverer of

their fallen state, Jesus. Still, Jesus told us to take the bread and the cup in remembrance

of Him (1 Cor. 11:24-15). In John 15:20 Jesus’ disciples are told to remember what Jesus

has told them. In the Old Testament, Deuteronomy 8:18, the Israelites are told to

remember the LORD their God. Psalm 77:112 reads, “I will remember the deeds of the

Lord; yes, I will remember your miracles of long ago. I will consider all your works and

meditate on all your mighty deeds.” Finally, Paul commands Timothy to “Remember

Jesus Christ, risen from the dead, the offspring of David” (2 Timothy 2:8). Acts of

remembrance mentioned in the verses above could be compared to Muslim acts of dhikr.

Since remembrance and God-consciousness both find Scriptural support, forms of dhikr

leading to taqwa can be considered for appropriate reinterpretation. Below I will explore

three forms of dhikr – recitation of the ninety-nine names of God, prayer, and group

recitation – practiced by Muslims.

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Ninety-nine Names of God

First, a Muslim may perform generic dhikr through recitation of the ninety-nine

names of God. Generic dhikr can be performed at will and can be performed with the aid

of the subha (a string of beads like a rosary) to maintain an orderly repetition.9 The main

way dhikr is performed in relation to the subha is by remembering the ninety-nine

beautiful names of God. Reciting the ninety-nine names has become a common practice

among Muslims and in certain parts of the world it is common to meet people who carry

prayer beads with them at all times.10 “Devout Muslims chant the 99 beautiful names of

God by running through the beads [of the subha] three times.”11 They may also use a

string with 99 beads divided into three sections of thirty-three.12 According to Stade, “it is

common knowledge that the beads of the Muslim rosary are ninety-nine in number and

that the individual adherent of the Islamic faith regularly uses them in his worship life.”13

Different people and cultures may have different lengths or ways of using the subha, but

the purpose remains - a desire to remember and be continually conscious of God by

reciting his ninety-nine beautiful names. This practice has a long history is Islam as it was

established in Islam around the 9th century.14 The practice of using the subha was adopted

from India, where both Hindus and Buddhists had been using them for centuries.”15

Muslims adapted the usage of the beads and began to use them in remembrance of 9. Frederick Mathewson Denny, An introduction to Islam (Upper Saddle River:

Pearson Prentice Hall, 1994), 286.10. Tanya Gulevich, Understanding Islam and Muslim Traditions (Detroit:

Omnigraphics, 2004), 155.11. David Bentley, The 99 Beautiful Names of God for all the People of the Book

(Pasadena: William Carey Library, 1999), xiii.12. Gulevich, Understanding Islam, 155.13. Robert Stade, 99 names of God (Ibadan: Daystar Pr., 1970), 5.14. Gulevich, Understanding Islam, 155.15. Ibid.

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the ninety-nine names of God as an act of worship. As Muslims recite the ninety-nine

names they are remaining conscious of him, hoping to achieve taqwa. Therefore, the

recitation of the ninety-nine names using the subha has become a means of worship and,

simultaneously, avoiding evil by seeing aright as that is one purpose of taqwa. However,

just as the subha was not present in Islam at the beginning, neither were the formally

recognized ninety-nine beautiful names of God.

“Muhammad did not reveal the 99 names. Nor does the Qur’an provide a list of

these names. Instead, scholars have poured over the holy book of Islam, culling out the

names, or titles, attributed to Allah throughout the entire text.”16 The names are,

therefore, not as clear as one might assume when considering the practice of reciting the

ninety-nine beautiful names. In fact, there are different lists of the ninety-nine names

based on certain scholar’s analysis of the Qur’an. Some of the names are mentioned a

hundred times, others only once or twice, and some are found only implicitly as we read

between the lines.17 For that reason it is easy to see why there may be varying lists of

names. While the names may vary, remembrance of God’s names is mentioned in both

the Qur’an and Muhammad’s own statements.

In Surah 7:180 of the Qur’an it reads, “and (all) the Most Beautiful names belong

to Allah, so call on him by them, and leave the company of those who belie or deny his

names.” Also, according to book 50:894 of Bukhari’s Hadith, Abu Huraira says that

Muhammad said, “Allah has ninety-nine names, i.e. one-hundred minus one, and

whoever knows them will go to paradise.”18 Again, it’s clear that taqwa through dhikr, in

16. Ibid., 156.17. Abd-Al-Masih, Who is Allah in Islam? (Villach: Light of Life, 1982), 18.

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this case through remembrance of the ninety-nine names, is directly related to eternal life

for the Muslim. As valuable as that is for the Muslim there’s another reason that an

emphasis is placed on knowing the names of God.

The understanding and recitation of these names, according to Al-Ghazzali, make

it “possible to know the attributes of God, while it is impossible to know God’s

essence.”19 It is through the ninety-nine names that the Muslim believes they know God.

Christians pray and remember the titles, names and attributes of God as well. It is through

the Biblical description of God that Christians receive the majority of their understanding

of God. Christians also believe that humans can personally know and have a relationship

with God, which is foreign to a Muslim who views God as very distant (with the

exclusion of some Sufis). Remembrance of God’s names without a relationship with Him

is left wanting in truly knowing God. It may, however, be possible to reinterpret the form.

Reinterpretation of the Ninety-nine Names of God

Tozer has famously said “what comes into our minds when we think about God is

the most important thing about us.”20 The ninety-nine names points the Muslim to who

they believe God to be. To answer the question of whether there is a place for the ninety-

nine names and subha in Christian worship based on a Christian view of God, we must

evaluate the form of worship as well as the names used. Though Christians do not often

ritualistically go through the names of God, they do express His attributes and titles in a

variety of ways, including prayer. The previous verse, 2 Timothy 2:8, gives three titles

that Christians may choose to use in prayer; Jesus’ own name, the “resurrection”, and

“seed of David”. There are many more titles found in Scripture. An example of a prayer 19. Bentley, 99 Beautiful Names, xiv.20 A.W. Tozer, The Knowledge of the Holy (New York: HarperCollins, 1961), 1.

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using one of God’s titles may be, “thank you God that you are my refuge and strength…”

In this case, both refuge and strength are appropriate titles to associate with God as they

are found in Psalm 46.

As with any ritual, the adherent must be cautious and evaluate his or her own

heart to make sure that their worship, or religion, is pure and undefiled and not polluted

by the world (James 1:27). In the case of remembrance through the subha, there is

nothing sinful by worshiping in that manner, or form. It must be emphasized, however,

that the remembrance of the names of God, whether through the subha or not, is not what

saves a person.

While the technique may be foreign to the Westerner, the Eastern follower may

find this method very natural and appropriate. Techniques in Western culture which may

be foreign to Eastern followers may include Bible verses posted in homes, crosses in

jewelry, Biblical symbols (dove, rainbow, etc.) used in décor, and even worship music.

Those techniques are not necessarily prescribed in the Bible, but are also not contrary to

Scripture. Each of these could be a reminder that Christians use to focus on God in the

same way the subha helps the Easterner focus on God. As there is nothing in the form of

remembrance through the subha that is contrary to Scripture, there is no reason that the

technique could not be used in worshiping God as a follower of Jesus. However, before

the subha could be appropriately used for worship, the names of God, which Muslims

recite, must be considered for their meaning.

There has already been much work done on the traditionally accepted ninety-nine

names of God in Islam to see whether there is a parallel with what Biblical Scripture says

about God. Bentley, in his book The 99 Beautiful Names of God for all the People of the

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Book, gives Scriptural evidence to support each of the traditional ninety-nine names of

God. As there is Scriptural evidence to support the ninety-nine names, there is nothing

erroneous with attributing them to God and worshiping Him through remembrance of

them. I would argue that the ninety-nine names in and of themselves are left wanting

when considering the God of the Bible though. For example, “any clear reference to

savior or redeemer or love is not apparent.”21 Those three characteristics are essential to

the Christian understanding of God and without them God is not understood as fully as

Scripture reveals. It could be argued that their inclusion in remembering God is essential.

However, my purpose here is not to redefine the exact way that the subha and

ninety-nine names of God could be used in Christian worship. Just as the Muslim view of

remembrance is structured in a legalistic way, to prescribe the exact method a follower of

Jesus must use with the subha would give rise to a legalism. The point of my argument is

that it is possible to use the subha as a way of appropriately remembering the names,

titles, and characteristics of God as a means of worship. Therefore, the established list of

ninety-nine names for God recognized by Muslims, while lacking, are Biblically

permissible names that a follower of Jesus could use to remember and worship God.

Whether an individual reinterprets the traditional Islamic names of God, rewrites

a totally new list of ninety-nine names that they feel are the most valid and Biblically

encompassing, remembers more than ninety-nine names, or something else, is up to the

individual. The important thing to remember in any of these cases is that the individual

worships in truth and not out of obligation, correctly attributes accurate names of God,

and realizes this remembrance does not equate salvation. Our God is unknowable in

21. Ibid.

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many ways and we must accept that whatever list of names are attributed to God will still

fall short. There is more to remembrance and worship than just the names, namely our

relationship with God. Remembrance of the ninety-nine and/or more names and titles

found in the Bible is valuable because it consistently reminds believers of the truth. God

will be glorified as believers recognize the truth about Him. The subha is a means by

which truth can be recognized. Using a subha as a tool to remember Scripturally

appropriate names, titles, and characteristics of the one true God is an appropriately

contextualized expression of faith for MBB’s.

Prayer

A second form of dhikr for Muslims is prayer, through salat or du’a. Ayat 206 of

Surah 7 reads, “Those who are near to thy Lord, disdain not to do Him worship: They

celebrate His praises, and prostrate before Him.” The prostration referenced in this Ayat

is referring to the salat that Muslims do. According to the Qur’an, nearness to God is

directly related to the prayers that an individual performs. This form of remembrance is

practiced five times a day across the whole of the Muslim world and is an orthodox

practice. The dhikr of formal prayer five times a day aids the Muslims in achieving

taqwa, as they are continuously conscious of Him.

There is, however, another type or prayer, which is more often associated with

Sufism than orthodox Islam. This type of prayer is called du’a and is described as

“recollection” or “mindfulness” as well as “contemplation” and “invocation.”22 This type

of prayer more closely resembles the forms of prayer that many Western Christians

practice and, perhaps, forms found in Eastern Christianity. One attractive aspect of du’a 22 William Stoddart, Sufism: The Mystical Doctrines and Methods of Islam (New

York: Samuel Weiser, Inc., 1976), 46.

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is that, while salat is only performed in Arabic, du’a doesn’t have that condition. In the

case of du’a, remembrance is manifested in the invocation of God at any time and in any

place. The ability to perform this act of dhikr at all times supports a Muslims desire to be

in a state of taqwa at all times and is similar to the Christians desire to pray without

ceasing.

Reinterpretation of Prayer

Prayer is an act of devotion that is performed in both Christianity and Islam and

there are definite parallels between the forms. In both cases liturgical prayer and prayer

of invocation are performed. Interestingly, the Muslim postures of prayers replicate those

of Jews and Christians.23 It may have been the influence of Judaism and early Christianity

that helped shape Muhammad’s understanding of prayer and, as a result, led to similar

styles of liturgical prayer. Not only is there an overlapping of forms, but an “overlapping

of meanings and functions; so there can be understanding and adaptation of prayers

between the two communities.”24 Since the forms of Muslim salat are directly related to

the forms used by early believers, it is possible to justify their presence in worship for a

MBB. Unfortunately for Muslims, salat is done in the interest of legalistically fulfilling

the requirements of Islamic law. It needs to be said that for a follow of Christ it is done

solely out of worship of God, not as a means of gaining salvation. Research reveals,

however, that because the forms are similar to the forms of early Christians, MBB’s

should be free to worship in this manner if they so choose.

23 J. Dudley Woodberry, “Contextualization Among Muslims: Reusing Common Pillars,” International Journal of Frontier Missions 13, no 4 (Oct.-Dec. 1996): 176.

24 Ibid., 177.

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Du’a has proven to be similar to Christian forms of prayer as well. In du’a an

individual offers prayers of invocation, petition, and praise. Aside from fellowships with

a liturgical structure, most of the evangelical churches in America emphasize this type of

prayer over structured prayer. In this case there is freedom to sit, stand, raise your hands,

and perform at any time, which is often not present in liturgical prayer, including salat.

Paul’s words tell us in 1 Thessalonians 5:17 to “pray without ceasing.” Where salat for

the Muslim is prayed at specific times, du’a is performed at will. Within Christianity, this

type of prayer is found among both Eastern and Western believers.

Stoddart points out that dhikr through du’a is “closely related to the “prayer of the

heart” of the Hesychasts of Eastern Christianity.”25 He further explains “in Eastern

Christianity, invocation of the Divine Name (the “prayer without ceasing” enjoined by St.

Paul) takes the form of the “Jesus Prayer,” a practice made familiar by the widely

disseminated Way of a Pilgrim.”26 As the topic of contextualization naturally reveals,

there is often no one way of doing a certain devotional act. Many Western believers may

be uncomfortable with Eastern Christianity’s “Jesus Prayer” though believers in the East

find it appropriate. When considering reinterpretation Christians must realize and be

comfortable with the fact that there are multiple ways of worshipping.

Like salat, the act of du’a is easily reinterpreted for MBB’s. Muslims are familiar

with petitioning God and invocating Him for certain things. The main difference is that

du’a for the follower of Jesus is also a form of praise and worship. For the Muslim, both

salat and du’a are a means to an end. Du’a and salat and all other devotion in Islam, are

25 Stoddart, Sufism, 46.26 Ibid., 67.

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not complete without reference to one vital term, namely “intention.”27 Salat is performed

out of duty. Du’a is performed out of need or want. Ultimately, the intention of the heart

is what must be considered in reinterpreting prayer for MBB’s. The forms themselves are

appropriate, but with them needs to be an emphasis on their meaning and purpose,

worship rather than duty or a means to an end.

Group Recitation

A third form of dhikr leading to taqwa that Muslims perform is through group

recitation. This recitation differs from recitation of the names of God because this

recitation is performed as a group rather than as an individual. “Group dhikr naturally

requires more defined liturgical and ritual forms than individual dhikr, including a

particular progression of recitations, the use of chanting techniques, stylized body

movements, and a leader.”28 The forms that a group takes differ drastically from one

group of Muslims to another, but group recitation has found a place in many Eastern

countries.

Two of the most common forms a group may take are where disciples “chant the

names of God or Arabic formulas such as the Muslim profession of faith.”29 Other forms

include, “using phrases drawn from the Qur’an…or single sounds that condense the name

of God into a syllable.”30 In fact, any word, object of imaginative contemplation, or

action that brings God’s presence to mind is a means of dhikr.31 The goal of these group

27 Kenneth Cragg, The house of Islam (Belmont: Wadsworth Pub. Co., 1975), 62.28 Daniel W. Brown, A New Introduction to Islam (Chichester: Wiley-Blackwell,

2009), kindle edition.29 Barbara D. Metcalf, Islam in South Asia in Practice (Princeton: Princeton

University Press, 2009), 159.30 Ibid., 213.31 Ibid.

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recitations, like recitation of the ninety-nine names, is a forgetting of oneself and being

near to God. “This is the process through which humans collect the intimate nearness of

God and fellowship with God…however this aim cannot be reached until the reciter

effaces the self.”32 Similar to corporate Christian worship through music, the Muslim’s

recitations have an impact on the inside of the individual. The “outward recitation is

undertaken to induce a state of inward recollectedness, of spiritual concentration on the

One who is named.”33

Group recitation of a word, phrase, or formula, especially among Sufis orders, are

often accompanied by movement as well. Howe describes it this way, most orders “chant

aloud, accompanied by symbolic movement. Some orders use sacred dance, rich in

symbolism. Often, movements begin at a slow, measured pace, the gradually pick up in

tempo.”34 Movements of one order have been described in the following way. They

“throw off their black overgarments as symbols of the burden and darkness of the world

in order to carry out their round dance in white garments as a symbol of the heavenly

world. All the while, they whirl around like butterflies in the sun or as a group around an

open center, like heaven and earth around the creator.”35 The question for MBB’s is not

whether corporate remembrance is a valid expression of worship, but whether the form,

meaning, and words are valid expressions of worship.

Reinterpretation of Group Recitation

32 Ibid., 217.33 Constance Evelyn Padwick, Muslim devotions : a study of prayer-manuals in

common use (Oxford: Oneworld, 1996), 14.34 Mary Blye Howe, Sitting with Sufis: A Christian Experience of Learning Sufism

(Brewster: Paraclete Press, 2005), 17.35 Paul Varo Martinson, Islam: An Introduction for Christians (Minneapolis:

Augsburg Books, 1994), pdf version.

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Recitation among Muslims, like prayer, has similarities to Christian worship. It

must, however, be noted that there are notable differences between the two as well. In

Sufism, recitation is “often accompanied by swaying (or whirling) of the body, controlled

breathing, and accelerating tempo, until an ecstatic trance was reached.”36 1 Peter 4:7 tells

believers to be self-controlled and sober-minded for the sake of their prayers. It should be

argued that the mystical ecstatic trance opposes the principle of this verse and is not

Biblically permissible. After all, a believer’s body is a temple of the Holy Spirit and a

believer is to glorify God in their body (1 Corinthians 6:19-20). The trance like state does

not glorify God in a believer’s body because it leads to a human created “spiritual”

experience. As far as recitation leads to a human created spiritual experience, the

recitation should be eliminated rather than reinterpreted and the meaning in heretical.

However, if a mystical experience is not the purpose or result of group recitation, it

may be reinterpreted for worship among MBB’s. There is nothing inherently wrong in

reciting, as Muslims do, terms such as “Allahu, Allahu, Allahu or Allahu akbar, Allahu

akbar ('God greater! God greater!') or the formula: La ilaha illa Allah”37 In fact, “the

repetition of "God is greater" (Allahu akbar) corresponds with benedictions like "God is

blessed" in the Jewish tefilla.”38 These phrases, while not common to the Western

believer, could be appropriate expressions of devotion to God for the MBB. MBB’s

around the world are reinterpreting much of the Qur’an to fit with Biblical principles as

well. “The recitation of the Fatiha, the first chapter of the Qur’an, includes materials that

36 Colin Chapman, Cross and Crescent: Responding to the Challenge of Islam (Leichester: InterVarsity Press, 1995), pdf version.

37 Ibid., pdf.38 Woodberry, Contextualization, 176.

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would be common in Jewish and Christian prayers.”39 The main consideration for

assessing the appropriateness of the Qur’an and common phrases is the inclusion of

Muhammad. It must not be considered appropriate to remember Muhammad as a prophet

because, again, the meaning behind the inclusion is a deviation from truth.

Reinterpretation of phrases that Muslims use for recitation could be an appropriate form

of recitation for a MBB, if Scripturally supported, and MBB’s could also develop a habit

of reciting new phrases.

Christianity already has a plethora of phrases and creeds, which Christians recite.

Anglican denominations regularly include liturgy in the worship services and recitation is

occasionally included in less liturgical churches. Examples of group recitations include

The Nicene Creed, The Apostles Creed, The Lord’s Prayer, and the Psalms. Specific

verses may be recited, common examples of which are Deuteronomy 6:4, the Shema, and

Luke 24:34, often recited during Easter as “He is risen! He is risen indeed!” Another

form of recitation, which is not commonly thought as “recitation,” is music. Western and

Eastern churches alike use worship music as a means of worship as believers join

together in singing songs.

Worship through group recitation is an appropriate form of worship for a MBB.

MBB’s can use cultural forms of recitation which are appropriate expressions of worship,

adopt forms of recitation which have been in Christianity for centuries, or adopt new

forms of appropriate recitation. However, each type of recitation must be considered in

light of the Gospel message to see that its meaning is accurate. Recitation that leads to

ecstatic trances, affirms Muhammad as a prophet, or undermines the Gospel should be

39 Ibid.

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avoided.

Conclusion

MBB’s may struggle leaving the cultural forms of Islam because their deep roots in

their lives. In this paper I have shown how each of the three forms of remembrance above

could be appropriately reinterpreted for worship among MBB’s. The ninety-nine names

of God are pre-Islamic when considering their Scriptural support, prayer is emphasizes

repeatedly in the Bible in various forms, and group recitation has support in Scripture as

well as pre-Islamic church history. In each case both the form and the meaning must be

considered in light of the Gospel. So long as the meaning points to the saving grace of

Jesus Christ, crucified and risen, the forms above can be reinterpreted for appropriate

worship among Muslim Background Believers.

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Chapman,Colin. Cross and Crescent: Responding to the Challenge of Islam. Leichester, England: InterVarsity Press, 1995.

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