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Of Issionaryresearch Terrorism, Islam, and Mission: Reflections of a Guest in Muslim Lands J • Vol. 26, No.1 nternatlona January 2002 etln• Violent Religion and Jesus' Mission he modern imagination blanches at the thought of Jesus' mission is not to coerce but to love. If blood is to be shed, T twelfth-century Crusaders singing "Jesu, Dulcis Memo­ let it be thatof his servants, whofollow himin life and death. "The ria." The saintly Bernard of Clairvaux, often credited with that Son of Man came not to be served but to serve, and to give his life hymn of devotion (in English, "Jesus, the Very Thought of a ransom for many" (Matt. 20:28). Thee"), helped plan and inspire the Second Crusade, which contributed to a legacy of brutality and terror in a land that had been occupied by Muslims for many centuries. As the West ponders the religiously inspired terror of Sep­ On Page tember11,it is worth noting thatthe religious sensibilities of that former era endorsed violence in the supposed service of the reign 2 Terrorism, Islam, and Mission: Reflections of of God. The very thought of Jesus, for Bernard, filled the breast a Guest in Muslim Lands with sweetness, but there seemed to be a gapingblind spotwhen J. Dudley Woodberry it came to the suffering his warriors were likely to inflict on the Holy Land. 6 Noteworthy When religion countenances violence on behalf of mission, 8 Christian Mission and Islamic Studies: as in the medieval reading of Luke 14:23("Compel them to come Beyond Antithesis in") or in the modern Taliban movement, how should Christian David A. Kerr mission respond? How should governments respond? In this issue J. Dudley Woodberry draws on long experience as a min­ 16 Kenneth Cragg in Perspective: A Comparison ister of the Gospel in Afghanistan, Pakistan, and the Near East to with Temple Gairdner and Wilfred Cantwell help us see into the mind of fundamentalist Islam, sometimes Smith peaceable, sometimes militant. (Woodberry's autobiographical James A. Tebbe "My Pilgrimage in Mission" also appears in this issue.) 22 Annual Statistical Table on Global Mission: Contributing Editor David A. Kerr offers a survey of four­ 2002 teen centuries of Christian scholarship regarding Islam, along David B. Barrettand ToddM. Johnson with a listing of centers and institutes devoted to the study of Islam and Christian-Muslim relations. Other offerings, includ­ 24 My Pilgrimage in Mission ing James A. Tebbe's comparison of the striking differences in J. Dudley Woodberry approach to Islam of Temple Gairdner, Kenneth Cragg, and 28 The Legacy of William Shellabear Wilfred Cantwell Smith, contribute to our understanding of the RobertA. Hunt challenge of Islam for Christian mission. Commenting on their annual statistical table on global mis­ 32 The Legacy of Isabella Lilias Trotter sion, DavidB.BarrettandToddM.Johnson pointoutthe fact that LisaM. Sinclair the world of Islam is today's fastest growing religious commu­ 36 Book Reviews nity. Some years ago at the Overseas Ministries Study Center, in 37 Fifteen Outstanding Books of 2001 for Mission New Haven, Connecticut, where this journal is edited, we were Studies told of a missionary couple in Afghanistan who were brutally 46 Dissertations murdered in their bed by enemies of the Gospel. As she bled to death, the wife wrote in letters of blood, "We love Afghanistan." 48 Book Notes of issionaryResearch Terrorism, Islam, and Mission: Reflections of a Guest in Muslim Lands J. Dudley Woodberry y wife and I had just returned from Peshawar, ernments were commonly more tolerant of Jews and Christians M Pakistan, the birthplace of the Taliban and Osama bin than Christian governments were of Jews and Muslims. Laden's main conduit to the world. In a service celebrating Militants within Islam, however, base their position on World Communion Sunday, we heard the news: bombs were qur'anic verseslike 2:216:"Fightingis prescribedfor you";2:190­ falling in Afghanistan. As the round loaf of bread was broken, 92: " Fight in the cause of God those who fight you and slay them symbolizing Christ's broken body, I also thought of our broken ... for tumult and oppression are worse than slaughter.... Fight world. As the cup was poured, commemorating his shed blood, themuntilthereis no morepersecutionand oppressionandthere I thought of the blood being shed right then in Afghanistan, a prevails justice and faith in God"; 9:5: "Fight and slay the infi­ land that had been our home. Bombs were landing in or near dels"; and 49:15:"The truebelievers are those who ... strive with places where we had walked. .. their lives for the cause of God." In their pronouncements, When we turned on our radio, we heard a recording of bin militants like bin Laden echo the words found in these texts: Laden calling on all Muslims to join a holy waragainst the infidel Fighting and slaying is prescribed by God. Americans cause West, especially Americans. Yet Muslims had been our hosts oppression and injusticeand are infidels (although in its immediate during our years of living in Afghanistan, Pakistan, Lebanon, context the Qur'an is referring to polytheists); Muslims therefore and Saudi Arabia, and our ministry had made us guests for must strive with theirlivesfor the cause of God. shorter periods in most other Muslim lands. According to the canonical traditions, Muhammad taught On our way back from Peshawar accompanying aid person­ that martyrs would have their sins forgiven, be shown their nel who had been working with Afghans, we stopped in Thai­ abode in paradise, avoid purgatory, and receive the crown of land for a few days to see whether events might indicate the honor. Islamic suicide bombers thus see themselves as perform­ possibility of a return to Peshawar within a few weeks. As my inga sacred obligationfor God and his communityand acquiring wife and I walked the beach near a fishing village, we looked up honor and an eternal reward. Furthermore, their experiences and saw the crescent moon (a Muslim symbol) with dark storm have led them to believe that they do not have diplomatic or clouds gathering around it and fishing boats moving out for a military power to overcome God's enemies by other means. night of work. That scene started my reflections on the peaceful Another question that arises is how the rigid faith and and/or militant nature of Islam, on the reasons for the anger that practice of the Taliban fits into Islam. The Taliban has its historic drives the dark stormclouds of terrorism, and on its implications roots in Hanbalism, the most fundamentalist of the four ortho­ for governments, Muslim-Christian relations, and mission. dox schools of the Sunni branch of Islam. By definition, funda­ mentalists are those who turn for guidance to the fundamentals Islam: Peaceful or Militant? of their faith-the Qur'an and Sunna (practice) of Muhammad and the earliest Muslims-and reject later adaptations. They The media has bombarded us with generalizations about the hold that their understanding of the society of the earliest Mus­ peacefulness or militancy of Islam, and fundamentalists (Islam­ lims is the model for society even today, and it applies to all areas ists) and militants have been frequently equated. Such generali­ of life. zations fail to grasp the diversitywithinIslam,bothin its contem­ This view of fundamentalist Islam may find expression in poraryexpressions and in its roots. The Qur'an comprises recita­ either peaceful or militant versions. The Wahhabism of Saudi tions by Muhammad, believed to come from God, to meet the Arabia is a modern example of fundamentalist Islam. It was needs that arose on specific occasions. Some were peaceful; formerly militant when the families of Ibn Saud and Ibn Abd al­ others were militant. Therefore either position can be argued by Wahhab were conquering most of Arabia and destroying popu­ selecting specific verses or illustrations from history. lar saint veneration in the eighteenth, nineteenth, and twentieth The peaceful interpretation held by a majority of Muslims is centuries. Today, however, its expression in the Saudi govern­ based on qur'anic verses like 2:256: "There is no compulsion in ment is largely peaceful. religion" and 5:82: "The nearest in affection to the believers are Another fundamentalist movement found in much of the those who say, 'We are Christians.'" The social regulations Arab world is the Muslim Brotherhood, some of whose leaders devised by early Muslim leaders for non-Muslim minorities I met with secretly in the 1960s when they were outlawed in within Muslim lands, which applied particularly to Jews and EgyptandIwaswritingmydoctoraldissertationon the theology Christians, gave religious minorities the right to practice their of their founder. They were pious and idealistic, but their goal faith as long as they were loyal citizens and performed their was so important to them that they would commit terrorism if obligations to Muslim rulers. In the Middle Ages Muslim gov- other means were blocked. One member greatly influenced bin Laden in his student days in Saudi Arabia, while others taught in the schools and mosques of southwestern Arabia that produced J. DudleyWoodberry is Dean Emeritusand Professor ofIslamic Studiesat the a number of the plane hijackers on September 11. School of World Mission,Fuller Theological Seminary, havingserved with his The Taliban is another such group. These movements nor­ familyin Afghanistan,Pakistan, andSaudiArabia. Heistheeditor ofMuslims mally arise from the interaction of a feeling of trauma, unsettled and Christians on the Emmaus Road (MARC, 1989) and joint editorof local conditions, and a millenarian ideology. In the case of the Missiological Education for the 21st Century (Orbis, 1996). An early Taliban, the trauma and local conditions include the fighting version ofthese reflections wascirculated bytheauthorontheWorld WideWeb. between the seven major mujahedin groups (with their rival 2 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ethnicities and leaders) after they had driven the Soviets out of International Bulletin Afghanistan.
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