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Dr. Jerald F. Dirks (Abu Yaliya) Former minister (deacon) of the United Methodist Church. He holds Master's degree in Divinity from Harvard University and a Doctorate in Psychology from the University of Deriver. (USA)

 

One of my earliest childhood memories is of hearing the church bell toll for Sunday morning worship in the small, rural town in which I was raised. The Methodist Church was an old, wooden structure with a bell tower, two children's Sunday School classrooms cubby holed behind folding, wooden doors to separate it from the sanctuary, and a choir loft that housed the Sunday school classrooms for the older children. It stood less than two blocks from my home. As the bell rang, we would come together as a fiimily, and make our weekly pilgrimage to the church.

In that rural setting from the 1950s, the three churches in the town of about 500 were the center of community life. The local Methodist Church, to which my family belonged, sponsored ice cream socials with hand-cranked, homemade ice cream, chicken potpie dinners, and corn roasts. My family and l were always involved in all three, but each came only once a year. In addition, there was a two-week community Bible school every June, and I was a regular attendee through my eighth grade year in school. However, Sunday morning worship and Sunday school were weekly events, and 1 strove to keep extending my collection of perfect attendance pins and of awards for memorizing Bible verses.

By my junior high school days, the local Methodist Church had closed, and we were attending the Methodist Church in the neighboring town, which was only slightly larger than the town in which I lived. There, my thoughts first began to focus on the ministry as a personal calling. I became active in the Methodist Youth Fellowship, and eventually served as both a district and a conference officer. I also became the regular "preacher" during the annual Youth Sunday service. My preaching began to draw community-wide attention, and before long I was occasionally filling pulpits at other churches, at a nursing home, and at various church-affiliated youth and ladies groups, where I typically set attendance records.

By age 17, when I began my freshman year at Harvard College, my decision to enter the ministry had solidified. During my freshman year, 1 enrolled in a two-semester course in comparative religion, which was taught by Wilfred Cantwell Smith, whose specific area of expertise was Islam. During that course, I gave far less attention to Islam, than I did to other religions, such as Hinduism and Buddhism, as the latter two seemed so much more esoteric and strange to me. In contrast, Islam appeared to be somewhat similar to my own Christianity. As such. I didn't concentrate on it as much as l probably should have, although I can remember writing a term paper for the course on the concept of revelation in the Qur'an. Nonetheless, as the course was one of rigorous academic standards and demands, I did acquire a small library of

 

about a half dozen books on Islam, all of which were written by non- Muslims, and all of which were to serve me in good stead 25 years later. 1 also acquired two different English translations of the meaning of the Qur'an. which I read at the time.

That spring. Harvard named me a Hollis Scholar, signifying that 1 was one of the top pre-theology students in the college. The summer between my freshman and sophomore years at Harvard, I worked as a youth minister at a fairly large United Methodist Church. The following summer. I obtained my License to Preach from the United Methodist Church. Upon graduating from Harvard College in 1971, I enrolled at the Harvard Divinity School, and there obtained my Master of Divinity degree in 1974, having been previously ordained into the Deaconate of the United Methodist Church in 1972, and having previously received a Stewart Scholarship from the United Methodist Church as a supplement to my Harvard Divinity School scholarships. During my seminary education, 1 also completed a two-year externship program as a hospital chaplain at Peter Bent Brigham Hospital in Boston. Following graduation from Harvard Divinity School, I spent the summer as the minister of two United Methodist churches in rural Kansas, where attendance soared to heights not seen in those churches for several years.

Seen from the outside, 1 was a very promising young minister, who had received an excellent education, drew large crowds to the Sunday morning worship service. and had been successful at every stop along the ministerial path. However, seen from the inside, I was fighting a constant war to maintain my personal integrity in the face of my ministerial responsibilities. This war was far removed from the ones presumably fought by some later televangelists in unsuccessfully trying to maintain personal sexual morality. Likewise, it vvas a far different vvrar than those fought by the headline- grabbing pedophilic priests of the current moment. However, my struggle to maintain personal integrity may be the most common one encountered by the better-educated members of the ministry.

There is some irony in the fact that the supposedly best, brightest. and most idealistic of ministers-to-be are selected for the very best of seminary education. e.g. that offered at that time at the Harvard Divinity School. The irony is that. given such an education, the seminarian is exposed to as much of the actual historical truth as is known about 1) the formation of the early, "mainstream" church, and how it v%.ras shaped by geopolitical considerations; 2) the "original" reading of various .Biblical texts, many of which are in sharp contrast to what most Christians read when they pick up their Bible,

 

although gradually some of this information is being incorporated into newer and better translations; 3) the evolution of such concepts as a triune godhead and the "sonship" of Jesus, peace be upon him; 4) the non-religious considerations that underlie many Christian creeds and doctrines; 5) the existence of those early churches and Christian movements which never accepted the concept of a triune godhead, and which never accepted the concept of the divinity of Jesus, peace be upon him; and 6) etc. (Some of these fruits of my seminary education are recounted in more detail in my recent book. The Cross and the Crescent: An Interfaith Dialogue between Christianity and Islam, Amana Publications, 2001.)

As such, it is no real wonder that almost a majority of such seminary graduates leave seminary, not to "fill pulpits", where they would be asked to preach that which they know is not true, but to enter the various counseling professions. Such was also the case for me, as 1 went on to earn a master's and doctorate in clinical psychology. 1 continued to call myself a Christian, because that was a needed bit of self-identity, and because I was, after all, an ordained minister, even though my full time job was as a mental health professional. However, my seminary education had taken care of any belief 1 might have had regarding a triune godhead or the divinity of Jesus, peace be upon him. (Polls regularly reveal that ministers are less likely to believe these and other dogmas of the church than are the laity they serve, with ministers more likely to understand such terms as "son of God" metaphorically, while their parishioners understand it literally.) I thus became a "Christmas and Easter Christian", attending church very sporadically, and then gritting my teeth and biting my tongue as I listened to sermons espousing that which I knew was not the case.

None of the above should be taken to imply that 1 was any less religious or spiritually oriented than I had once been. I prayed regularly, my belief in a supreme deity remained solid and secure, and I conducted my personal life in line with the ethics I had once been taught in church and Sunday school. I simply knew better than to buy into the man-made dogmas and articles of faith of the organized church, which were so heavily laden with the pagan influences, polytheistic notions, and geo-political considerations of a bygone era.

As the years passed by, l became increasingly concerned about the loss of religiousness in American society at large. Religiousness is a living, breathing spirituality and morality within individuals, and should not be confused with religiosity, which is concerned with the rites, rituals, and formalized creeds of some organized entity, e.g. the church. American

 

culture increasingly appeared to have lost its moral and religious compass. Two out of every three marriages ended in divorce; violence was becoming an increasingly inherent part of our schools and our roads; self-responsibility was on the wane; self-discipline was being submerged by a "if it feels good, do it" morality; various Christian leaders and institutions were being swamped by sexual and financial scandals: and emotions justified behavior, however odious it might be.

American culture was becoming a morally bankrupt institution, and I was feeling quite alone in my personal religious vigil.

It was at this juncture that I began to come into contact with the local Muslim community. For some years before, my wife and I had been actively involved in doing research on the history of the Arabian horse. Eventually, in order to secure translations of various Arabic documents, this research brought us into contact with Arab Americans who happened to be Muslims. Our first such contact was with Jamal in the summer of 1991.

After an initial telephone conversation, Jamal visited our home, and offered to do some translations for us, and to help guide us through the history of the Arabian horse in the Middle East, Before Jamal left that afternoon, he asked if he might: use our bathroom to wash before saying his scheduled prayers; and borrow a piece of newspaper to use as a prayer rug. so he could say his scheduled prayers before leaving our house. We, of course, obliged, but ‘vondered if there was something, more appropriate that we could give him to use than a newspaper. Without our ever realizing it at the time, Jamal was practicing a very beautiful form of Dawa (preaching or exhortation). He made no comment about the filet that we were not Muslims. and he didn't preach anything to us about his religious beliefs. He "merely" presented us ‘vith his example, an example that spoke volumes, if one were willing to be receptive to the lesson.

Over the next 16 months, contact with Jamal slowly increased in frequency, until it was occurring on a biweekly to weekly basis. During these visits, Jamal never preached to me about Islam, never questioned me about my own religious beliefs or convictions, and never verbally suggested that l become a Muslim. However, 1 was beginning to learn a lot. First, there was the constant behavioral example of Jamal observing his scheduled prayers. Second, there was the behavioral example of how Jamal conducted his daily life in a highly moral and ethical manner, both in his business world and in his social world. Third, there was the behavioral example of how Jamal

 

interacted with his two children. For my wife, Jarnal's wife provided a similar example. Fourth, always within the framework of helping me to understand Arabian horse history in the Middle East, Jamal began to share with me: 1) stories from Arab and Islamic history; 2) sayings of the Prophet Muhammad, peace be upon him; and 3) (ueanic verses and their contextual meaning. In point of fact, our every visit now included at least a 30 minute conversation centered on some aspect of Islam, but always presented in terms of helping me intellectually understand the Islamic context of Arabian horse history. I was never told this is the way things are", 1 was merely told this is what Muslims typically believe". Since I wasn't being "preached to", and since Jamal never inquired as to my own beliefs, I didn't need to bother attempting to justify my own position. It was all handled as an intellectual exercise, not as proselytizing.

Gradually, Jamal began to introduce us to other Arab families in the local Muslim community_ There was 1 `a'e1 and his family, Khalid and his family, and a few others. Consistently, I observed individuals and families who were living their lives on a much higher ethical plane than the American society in which we were all embedded. Maybe there Nvas something to the practice of Islam that I had missed during my collegiate and seminary days.

By December, 1992, 1 was beginning to ask myself some serious questions about where 1 was and. what 1 was doing. These questions were prompted by the following considerations. 1 Over the course of the prior 16 months, our social life had become increasingly centered on the Arab component of the local Muslim community. By December. probably 75% of our social life was being spent with Arab Muslims. 2) By virtue of my seminary training and education, I knew how badly the Bible had been corrupted (and often knew exactly when, where, and why), 1 had no belief in any triune godhead, and I had no belief in anything more than a metaphorical "son ship" ofJesus, peace be upon him. In short, while 1 certainly believed in God, I was as strict a monotheist as my Muslim friends. 3) My personal values and sense of morality were much more in keeping with my Muslim friends than with the "Christian" society around me. After all. I had the non-confrontational examples of Jamal, Khalid, and Wa'el as illustrations. In short, my nostalgic yearning for the type of community in which I had been raised was finding gratification in the Muslim community. American society might be morally bankrupt, but that did not appear to be the case for that part of the Muslim community with which I had had contact. Marriages were stable, spouses were committed to each other, and honesty, integrity, self-responsibility, and family values were emphasized. My wife and I had attempted to live our

 

lives lives that same way, but for several years I had felt that we were doing so in the context of a moral vacuum. The Muslim community appeared to be different. The different threads were being woven together into a single

strand. Arabian horses, my childhood upbringing, my foray into the Christian ministry and my seminary education, my nostalgic yearnings for a moral society, and my contact with the Muslim community were becoming intricately intertwined. My self-questioning came to a head when I finally got around to asking myself exactly what separated me from the beliefs of my Muslim friends. I suppose that I could have raised that question with Jamal or with Khalid, but I wasn't ready to take that step. I had never discussed my own religious beliefs with them, and I didn't think that 1 ‘vanted to introduce that topic of conversation into our friendship. As such, 1 began to pull off the bookshelf all the books on Islam that I had acquired in my collegiate and seminary days. However far my own beliefs were from the traditional position of the church, and however seldom I actually attended church, I still identified myself as being a Christian, and so 1 turned to the works of Western scholars. That month of December, 1 read half a dozen or so books on 'slam by Western scholars, including one biography of the Prophet Muhammad, peace be upon him. Further. I began to read two different English translations of the meaning of the Qur'an. 1 never spoke to my Muslim friends about this personal quest of self-discovery. I never mentioned what types of books 1 was reading, nor ever spoke about why 1 was reading these books. However, occasionally I would run a very circumscribed question past one of them.

To be continued.........