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.

Samuel Zwemer and the Question of Bigotry

The Muslim World (TMW) is one of the leading academic journals covering Islam worldwide. Strange it would call its own history “bigoted”. It was founded in 1911 by Samuel Zwemer, a founding father of Protestant missions in engagement with the oft-rival monotheistic faith. Now published by Hartford Seminary, like much of the Protestant mainline its original evangelistic fervor has faded…

9 Ways To Counter Radicalization in Islam

1. Research the root of radicalization. Look at heart and soul issues. Ask why young men, and sometimes women, are drawn to radical Islam. Many in Muslim-majority nations are experiencing a loss of spirituality. They need to learn about how to be reconciled with God, self and others.

2. Discredit the dangerous ideologies of Islamism, Salafism and jihadism. We must not support nations that export or fund terrorism. Servant leaders must replace ego-centered political leaders, religious dictators and warlords. We cannot tolerate political parties that support violent End Times theologies. Muslims must learn to disagree without using violence.

3. Narrowly define the enemy. Some Islamists are more dangerous than others. Keep the conflict measurable. Applaud countries like Tunisia that are resisting radicalism and transitioning to democracy.

4. Train and equip parents. Recognize that radicalization usually occurs when parents don’t take a strong role in the lives of their children. Parents must learn how to speak to their kids about the dangers of radicalization. The number one factor that stops a suicide bomber is his or her mother.

5. Focus on economic reform. Grinding poverty is the impetus for thousands to join death cults in the Islamic world. Many Muslims need help with education, microenterprise and savings programs. NGOs and churches can assist them.

6. Create advocacy networks. The King of Jordan invited many world leaders, including Americans, to advise him on peacemaking and recovery projects. Such networks must include researchers, clerics, businesspeople, policymakers and stakeholders. Religious advisors should not only be older males, but women, and young people as well.
7. Empower women. This includes training, not only in earning a living, but also in raising families that are committed to building free and civil societies. We must speak out against gender segregation and support girls’ education at all levels.

8. Leverage the media and the arts. Share testimonies of former extremists and victims. Show role models. Rather than restrict free speech on TV or the internet, provide a counter narrative of life and peace. Enlist soccer stars and celebrities to promote a message of peacemaking.

9. Embrace religious freedom. Challenge Muslims to explore other faith traditions and the benefits of secular society. As new democracies are formed in North Africa and the Middle East, Islam should no longer be the state religion. When governments are neutral on religion, religious leaders focus less on power and conflict, and more on civil society and social issues that concern their constituents. We must challenge Muslims to transition from black martyrdom (violence) to white martyrdom (service).

Muslims And Christians have an Image Problem

Christians and Muslims in America have an image problem. The rest of the world sees us as intolerant, belligerent, prideful, nationalistic, and extremist. As the daughter of Christian and Muslim parents, I feel like a kid stuck in a bad marriage, trying to salvage my parent’s reputation and begging them to get along. As a child I remember feeling conflicted in a home that followed two religions and suffering shame after the 1979 hostage crisis. Today I encounter this drama played out in our country.

Tragically, the Fort Hood massacre, along with 9-11 and the Iraq and Afghanistan wars, perpetuate a climate of religious polarization. It has launched a backlash against innocent Muslims and made Christians look like bullies. It’s blurred the lines between many peaceful Muslims and a few dangerous ideologues; and many caring Christians and a few conspirators who use the church for political purposes.

We can’t afford to repeat the last decade. We desperately need a new generation of American Christian and Muslim leaders, who embody our nations’ decency, to stand up and show the world that we can overcome our fury and work toward reconciliation, accountability and mutual respect. Most importantly, America needs leaders to remind the public, in a fresh and relevant way, of Jesus’ teachings to love our neighbors (even if they feel like enemies). Military containment, humanitarian work, and hard borders, however, will not be enough. We must sow seeds of trust and confidence.