10 Reasons Muslims are Eager to Join ISIS

One of my students asked me why would any Muslim in his right mind join ISIL. I said to her that I can give you right away at least five reasons but if you are willing to wait till tomorrow I will come up with a longer list. ISIS, the Islamic State in Iraq and Syria, was the first name that was given to the organization since its territory was in Iraq and Syria. Their vision is far bigger than Iraq and Levant. They want to expand into Asia, Africa and Europe. The next morning I gave my students 25 reasons why Muslims are eager to join ISIL; here are 10 of them.

1. Success and a staying presence. Muslims see the black flag raised on expanding landmarks and they appear to be winners. Unlike foreign armies who would sooner or later leave, these people are there to stay.
2. Up-to-date attractive social media. Unlike the boring monologues of Ayman Zawahiri, the current leader of al Qa’eda, they use clever propaganda videos that have an appeal to the youth.
3. Purpose for living. So many young men and women whether in Muslim countries or in the West have no demanding or consuming purpose for living. ISIL offers young Muslims what they see as a large enough purpose for living and for dying.
4. America’s support for Israel. A Muslim American young man was arrested on his way to Turkey to join ISIL in Syria. His reason for wanting to join ISIL was: “Why should the taxes of American Muslims go to support Israel killing Muslims in Gaza.”
5. Western Societies are immoral. In spite of the abundance of church buildings in Europe and in the United States, Muslims see moral standards deteriorating rapidly as they see Americans and Europeans accepting as normal same sex marriages and people living together without being married.

6. Shock and Awe through decapitation. With their “shock and awe” strategy of decapitating some of their captives or burning them alive, they are aiming to intimidate not only individuals and armies but even nations. ISIL fighters are volunteers who are not afraid of death.
7. Influence of bridge builders. There are several famous bridge builders such as Anwar al-Awalaki who are well equipped to use the internet and can motivate and recruit disillusioned young men and women in the West to join ISIL and other radical groups.
8. The Shiites got inflated with power and they abused it. The Sunni majority in Iraq perceive the Shiites as syncretistic or even heretical. They would rather be ruled by the Sunni ISIL rather than by the abusing Shiites.
9. ISIL’s strong financial status is attractive. ISIL has a strong financial base. They have captured banks, sell oil, get taxes and get easy money in exchange for hostages. Muslims see ISIL as an organization which will keep going for a very long time and cannot be disarmed, dismantled and destroyed.
10. Hope for a restoration of the Caliphate. Many Muslims yearn for a day when the Caliphate will be restored and Muslims around the world will be united under one leader like Catholics are united under the Pope. Abu Bakr al-Baghdadi declared himself the Caliph of the Islamic State and called himself Caliph Ibrahim.

Christian Heritage and the Rise of Islam in Somalia

The idea that Christianity is the white man’s religion exported to Africa recently is a vast misconception that is deeply detrimental to missionary efforts across the continent. Very early Arab sources indicate a Christian presence in Somalia beginning in the 10th century. It is speculated that Christianity remained in Somalia as late as 1500 until Islam overtook and became the religion of the nation.

Muslims are not Islam

Too often I hear questions posed that imbed what might be unhelpful assumptions:

• What does the Qur’an say about sin, free will, the nature of believers and unbelievers, etc.?
• What is the basic psychology of the Muslim mind?
• According to the Qur’an, should Muslims kill Christians?
• What was the character of Muhammad?
• What laws actually make up Shari’ah?

As a philosopher, I immediately begin to consider whether questions such as these assume as fact what may not be fact.  For example…

• Is there a single discernible position within the Qur’an about sin, free will, the nature of believers and unbelievers, etc.?
• Is there a single discernible Muslim mind such that accurate generalizations about it can be reliably described?
• Is there a single unarguable decontextualized position within the Qur’an about whether Muslims can justifiably kill Christians?
• Was Muhammad a flat, consistent character or was he, what in literature would be called a round character, namely, a multidimensional character with growing trends and contradictions in various situations and in differing times?
• Is there a monolithic, agreed upon authoritative voice among Muslims about what laws constitute Shari’ah, or are there multiple voices that have similarities and differences.

6 Things Christians can Learn from Muslims about Prayer

1. Pakistani Muslims, like their counterparts around the globe, bow to pray. Prayer is living and it involves motion and movement. There is a specific posture to each phase of the prayer. They stand, bow deeply, lower their foreheads to the floor, and sit. Pakistani Muslims understand intuitively the deep connection between body and soul and spirit. Their whole bodies are involved as they prostrate themselves humbly before God. They know they were created to worship and for them prayer is worship. The older I get the more I am realizing the profound truth that was modeled for me as a child. We are whole people. Our bodies are not disconnected from our inner reality. We go together, my body and I. As I watched Pakistanis, with their heads lowered before God, as they kept their bodies in line with their spirits, in seeming submission, I was challenged to bring my own self in alignment. Nowadays I occasionally raise my hands in supplication. Often I sit. Occasionally I pace out my petitions, walking back and forth before the Holy Throne of God. Often I kneel. Occasionally I bow face down before God, acting out what is true—that He is God and I am not. My prayers are directed to a Living God and often they are moving and motional.
2. My entire theology on prayer expanded as I watched with childlike curiosity my neighbors pray. For them, prayer wasn’t static and quietly compartmentalized. Prayer was a part of every single day. There were no exceptions. If you were in the middle of something, you stopped to pray. If you were busy and distracted, you were called back to prayer. No one was exempt: the rich prayed, the poor prayed, the villager prayed, the city dweller prayed, the tribal elder prayed, the plains person prayed. They were a praying people and that influenced me in significant ways. Prayer became for me a normal requisite to a normal day.
3. Pakistanis also understood the benefit of community in collective accountability. It was assumed: you pray, I pray, we all pray. Business contracts were paused while prayer mats were unrolled. Conversations over tea, kitchen gossip, homework all took a break for prayer. If your brother-in-law wasn’t praying you knew something was amiss. Everyone prayed. I love that community element. I love the structure that provides for a populace. There is routine and rhythms built around the call to prayer. It was this measured out, predictable schedule that warmed my heart to liturgical prayer. The stage of my heart was set for the high church’s loyalty to traditional written prayers. I love that those words have rung out in churches around the world and around the centuries. What stability is procured in that! I’ve always been intrigued by the monastic commitment to praying the liturgical hours. This official set of prayers marks the hours of each day and sanctifies the day with prayer: There is regularity in it. There is holy rhythm and purposeful pacing.
4. The muezzin begins with a recitation of the Islamic creed. Millions of Muslims repeat back to themselves, no less than five times a day, what they believe to be true. There is great benefit in learning this lesson from our Muslim friends. We have the Apostles Creed and the Nicene Creed. What if we too deliberately remembered what is true? What if we recited back to our weary-from-life souls the character of God, his faithfulness, his sacrifice, his provision? Imagine the reassurance that might wash over our reactive emotions, our crises, our desperations, our superficial happiness? We could learn a lot from this repetition of doctrine throughout each of our days.
5. Growing up, I watched a whole community decide collectively to connect with God. They were given regular opportunities to have their obsessions with fickle and frail things pried away. I would love to claim that I learned this lesson as a child. I did not. But as I think of it now and reflect on it more, I wish I had. How often I’m distracted! How often I forget to remember my living connection with the Living God. I wish to live spiritually connected to the God who loves me and initiated relationship with me. I long to live from that reality all day long! Punctuating my day with intentional prayer would certainly help.
6. The idea that we can talk to God baffles me and strikes me as marvelous. I firmly believe that every prayer need not start with “Dear God” and shouldn’t necessarily end with “Amen”. Some of our deepest groans and yearnings float up as prayer. A thought unbidden of a faraway friend surfaces memory and prayer. To-do lists sighed over are heard by our kind Father as the true prayers of our overwhelmed hearts. Tears and sorrows become intercessions and laments. If we bounce our hearts up to the divine we live out our prayers. I watched my Pakistani Muslim friends stop, toward the end of their ritual prayers, for the silent session of “dua”. This was the space in their recitations for them to lift up their hearts in prayer. They prayed for whatever was on their minds: a sick relative, a final exam, a financial need.