A long-term worker reflects on some things they have learned from working with Arabs in North Africa:
Most commonly-held misconceptions about Arabs stem from their descent from Ishmael, a rejected son of Abraham. That is why we often start a dialogue with them about what it means to be an Arab. We want to help them to understand what the Scriptures say about their identity. We know that Job, for instance, was an Arab; the Samaritan was probably an Arab; the Queen of Sheba was an Arab. Ishmael and Isaac stood together at their father’s death. There are prophetic purposes for the Arab people; one is their living amongst the Jews, not as enemies but as neighbours. Yet outside the Arab world we have failed to acknowledge that God has made promises to all of Abraham’s children. Do we only see the isolated radicalism, or can we see a beautiful destiny for them as well? Much of the negative factors spring from a sense of rejection.
You cannot survive in the Arab world for long just with love for the people. Rather, being aware of the prophetic purposes God has for them provides us a huge and solid motivation.
The supremacy of relationship
Among the creative approaches that resonate with Muslims is speaking of their destiny. We ask them, “Do you know your heritage?” “Can you trace it Ishmael?” Many simply have no idea. So we discuss this and begin to talk about their purpose, which the Qur’an also touches upon. The opening of the Qur’an (1:6), the shahada, says, “Show me my true path. Protect me from the liars and anything that would draw me away from the path. Help me to stay in the truth of my path.” It speaks not only of obedience to God’s law but suggests a relationship with God as well.
We also rely heavily on community approaches. When we read Scripture, we never do so alone but always bring a friend. This stays true to the culture of doing things with others.
Young people especially express this desire for relationship. Our friend Ahmed discovered that he was on his own path for truth. Like many today, he didn’t think that every law written in the beginning still applied today. But he wanted more: to know the wisdom of God for every decision he would have to make. Islam is a prayer culture, so we employed that as something relatively familiar. Ahmed would go to the mosque with his family, but every night he would lay on his bed and interact with God. He had no interest initially in Christianity, but God used his desire to know God to reveal himself to him. Ahmed wasn’t satisfied with the mosque and mere ritual when he could commune with God on his bed (as did David, Psalms 63:6). We encourage this face-to-face journey with God—to ask God for wisdom and revelation and visitation from Him. We coach them, but don’t interfere.
Staying honest
My greatest positive surprise has been to see the potential that Arabs have when they are empowered to realise their own destiny. Once they take ownership of their destiny, there are no limits to their fearlessness and commitment. They are willing to sacrifice everything for this high purpose. We teach about Joseph (mentioned also in the Qur’an) and the importance of dreaming in your life. This transforms them.
The most painful disappointment has been to realize my own ignorance toward God’s love and capability to do something different than what I can imagine. When He says “Ask me for the nations and I will give them to you,” He is serious. He is capable of bringing spiritual transformation to an entire nation.
It’s also disappointing to realize that when things get difficult or really risky, we expect the consequences of the cross to be mitigated or disappear. Suffering for Christ is an honour which Arabs understand and respect; they are ready to die for what they value. Jesus went to the cross not out of a desire to help mankind but to be obedient to His Father. I pray that we can reclaim this beauty of the cross in our lives.