Reinterpretation of Remembrance
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Transcript of 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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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.
18
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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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An Appropriate Reinterpretation of the Islamic Doctrine of “Remembrance”
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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