Category Archives: Muslim Communities in America

Am I Just a Muslim?

Posted in African women, Arabs, Black Women, Black Women Travel, Convert, Egypt, Hijab, Interracial Relationships, Life, Middle East, Muslim Communities in America, Muslim Minorities, Muslim Women, Race in America, Race in Muslim Societies, Travel, Uncategorized by

While my heart is at home, some things right now seem more real to me than some of the things that are preoccupying my friends and loved ones.   I am not saying that I’m not interested in this historic moment. There is something amazing about a Black man making it this far in a presidential election.  But, the lack of nuance in media representations of race and gender in the presidential election is not as real to me as making sense of being a Black woman in the Middle East. I know everyone is a buzz in the US. But being in a predominately Muslim society puts a lot of Muslim issues to the forefront. I am constantly wondering if there is a spot for me in this imagined community of ours, as a Black American Muslim woman.

There are times when I felt like there wasn’t room for me and that my experiences were dismissed. Two recent pieces have reminded me of the pressures I experienced as an early Muslim. But at the time of the articles, the country’s internet was either down or I was in transition. Since these pieces were published, I have had some time to reflect on how a Black American Muslim identity causes a lot of dissonance in an Arab Muslim society. Abdur Rahman wrote a very insightful and historically grounded piece called, I’m Just A Muslim Muslim Tariq Nelson also contributed to the discussion with his take on, Just A Muslim. He wrote:

It is this understanding of being “just a Muslim” that I reject. You must – like the brother in the meat store – become a pseudo-foreigner of some type and adopt a hodge-podge of immigrant cultures rather than adopting Islamic values. Being “just a Muslim” has essentially come to mean running away from one’s family, and history in some attempt to “pass” into “non-blackness”. In addition they adopt a parochial and reactionary attitude and a paralyzing suspicion of all things American or Western.

Years ago,  a young Arab American woman was pretty upset with me. She was mad because of the paper I wrote in a sociology class on inequality and social stratification. The paper was about multiple identities. Much to my suprise, the title upset her.  I had felt it was a pretty inocuous title. I don’t even think she really read too far into my paper. Besides at that time, I was still pretty new to the religion. I was naive and wet behind the ears. So, my paper definitely didn’t have the sharp critique you might find in my writing today. But still, the following bothered this young woman enough for her to tell me how much I sucked:

“My Multiple Identities as an African American Muslim Woman”

It got under her skin. To her, it showed where my loyalties were. “You didn’t put Muslim FIRST!” She said in a distressed and judgmental voice “The Most IMPORTANT thing is that we are MUSLIM!” This kind of bothered me. Because at the time, of almost all the Muslims in this little circle, I was the most identifiably Muslim Muslim. I wore hijab at the time. I participated in the Muslim Student Association, as well as the Black Student Association. Despite my efforts, my loyalty as a Muslim was constantly called into question by my Arab and Desi peers.

Someone called me a nationalist because I still participated in the Black Graduate Student Union. When I used to point out that they go to ethnic picnics, Lebanese iftar, Egyptian Day, Libyan picnic in the park, Bangladeshi dinner, Pakistani gathering, not to mention the ethnic after-eid-after parties. These were places I was never invited to. I pointed out that they all these ethnic functions. The argument someone made was that the people in their closed ethnic gatherings were all Muslim. For them, their ethnicity was intrinsicly tied to being Muslim. They were preserving their culture and language because one day, they hoped to go back home. Their functions or fundraisers could be completely secular and or for some nationalistic. But they were helping other Muslims.

Me, on the other hand, I was encouraged to divorce myself from the Black community. At the same time, I was told to give dawah. In fact, I was encouraged to give dawah. But dawah basically meant repesenting some Muslim issue overseas in some campus event. I’m not saying that no immigrant Muslims cared about African Americans. There was one who took an active interest in supporting the cause of a young Black man who happened to be Student Body president was arrested for showing up to a Senate meeting on campus.Many of the people who put those pressures have since changed their views. In many ways they too had utopian visions of what the Ummah looked like. Their own cultural practices were illegible to them, because for them they operated within an Islamic cultural matrix.

While some Muslims were mad because I didn’t claim I was just a Muslim-Muslim. I was never really allowed to be just a muslim-muslim. I was constantly referred to as “The Black” sister in a community that was diverse, but Black American were underrepresented. I was sort of relegated to Black things, like marrying ex-cons and being broke all the time. I was even told that I wasn’t just a Muslim indirectly in some not so nice ways.

Perhaps I felt pressures more intensely because of the relative isolation. But the pressure I experienced raised some important questions. Does participation in a community entail that you give up who you are? Should we end our participation in other communities, our ties with family, friends, neighbors, co-workers, associates, sorority or fraternity brothers and sisters. Do we give up affiliations, inclinations, cultural tastes and affinities and adopt others? How do we talk about who we are? What are we? Can I be just a Muslim, while holding on to those descriptors that make me unique? I think my stance on some of these questions is quite clear. I also believe that these broad communities and categories do not make a human. But they are a part of who we are and our being in this world. At times I feel like a composite of many different things and experiences. Some of them intersect and and reinforce what I feel is the true person inside. At times my experiences and things conflict. But never once have I felt like a Muslim divorced from my cultural context as a Western woman of African descent who became Muslim as an adult. Once I become Just a Muslim, I lose my voice and am lost to some authoritarian dogma.

The Lid is Off: Battered Muslim Women

Posted in Convert, Domestic Violence, Islam, Muslim Communities in America, Muslim Women, Ummah by

Last night, I received an email about the New York Times Article Abused Muslim Women in US Gain Advocates. I had started writing something late into the night, but by accident I erased it. Tariq Nelson captured much of what I wanted to say in his post, Helping Battered Muslim Women.
He wrote:

I feel that these types of articles are good because it shows that Muslims are being pro-active in not accepting abuse (we’re talking broken jaws and limbs here in some cases) and helping the abused find help. There is a fine line between “exposing the dirty laundry” and doing what it takes to solve problems (of all types)
…
This is why some people would rather remain in denial then admit that such problems exist. The fact is that *some* Muslim men are barbaric, oppressive, terrible people and we should distance ourselves (and our religion) from this type of crap rather than denying what everyone can see.

I suggest you head over to Tariq Nelson’s page and read the rest of the article. I was also very happy to see in the article the work of Imam Johari Abdal Malak. On his blog, Muslims Against Domestic Violence, Imam Johari wrote:

Our goal is to return people to the original and proper understanding of the Qur’an and Sunnah on this issue. We believe that the Words of the Qur’an are the Words of God revealed to the Prophet Muhammad (peace and blessings be upon him) and that it has been preserved. The Prophet Muhammad (peace be upon him) – who is the best example – never beat his wives. The Qur’an calls upon men to be maintainers and protectors of women and this is a religion of expressing God’s love (rahma) and being kind to one’s spouse. The goal of a marriage in Islam is to promote love and compassion between the spouses and the family in general.

Another thing that excited me about what Imam Johari wrote is that  they’re staring an initiative called Muslim Men Against Domestic Violence.  The imam has also edited a book titled “What Islam Says About Domestic Violence.” As the article demonstrates, Muslims are holding seminars, workshops, lectures, and in various community centers and mosques. But it is an uphill battle against silence, censure, and denial. I have heard reports that Muslim women’s shelters get death threats and a lot of people still have a problem that we have such institutions.

I am still wondering what are we going to do about teens at risk. Many people who abuse their spouses abuse their children. I am hoping that there are support networks for teens who may suffer the fate of Aqsa Parvez and Sarah and Aminah Said. Whatever the levels of practice of the wives or daughters, we as Muslims should be supportive and offer those in need refuge. We haven’t even gotten to the world of sexual abuse, which counter to what some people say does exist in the Muslim community.

It is time that as American Muslims, we begin to deal with social problems with real social solutions that are informed by universal Islamic principles of charity and mercy. We should be a benefit for our our community and others. Our da’wa should not be selling ideas, but living through example. And by doing so, we can help ensure a better future for our children. We can be proactive, there are Muslims who are beginning to develop nursing homes, food distribution, health clinics, and youth outreach programs. There are even an increased amount of Muslims who are counselors and therapists. At this stage, we need to begin to look at real problems our community members face, as opposed to being in denial. There are families broken up because there are Muslims who have drug addictions. Muslims are suffering with mental and emotional issues. There are Muslims who need jobs, but have no skills and training. We need to develop substance abuse programs, mental health care programs, job training programs. There are many more areas to be addressed. And only by talking about it, can we begin to think of solutions.

What Black American Muslim Women Are Reading, Isn’t it Fascinating?

Posted in Black Families, Black Women, Gender Relations, Gender Relations in Islam, Marriage, Muslim Communities in America, Muslim Men, Muslim Women, Relationships, Revolution, Traditional Islam by

It’s not just Black American Muslim women, but a number of college educated Muslim women are reading this book. No, they are not reading some Muslim feminist manifesto outlining the steps to unreading patriarchal interpretations of proper gender relations. They are not forming study groups to closely read Nawal Sadawi or Fatima Mernissi. They’re not even studying Amina Wadud or Asma Barlas. No, the are reading a book written in the 60s by a Mormon woman–Fascinating Womanhood. I’ve met half a dozen Muslim women who personally swear by it. FW is their marriage manual.

It has been nearly a decade since I went through my phase of reading popular psychology and self-help relationship books. I had read several books, including John Gray’s Men are from Mars Women are from Venus and Deborah Tannen’s You Just don’t Understand, Women and Men in Conversation, to try to get a grasp on the different ways men and women interact. My quest for understanding reflected my desire to improve myself, as well as my relationships. My life circumstances changed, and I focused on myself. I wanted to improve my condition by finding a purposeful life and pursuing my dreams. But that’s another story. Needless to say, I’ve am skeptical of any book or program that makes broad sweeping guarantees of transforming your life.

In the 90s, I was really into understanding relationships. I even took a Fiqh of marriage class. Those classes agitated some brothers. They were taught by traditional scholars who taught women their traditional rights in Islam. As any of us Muslim know and one of my Muslim professors affirmed, Muslim women are not even granted their rights accorded to them in Shari’ah. So, when women would march home demanding their rights and telling their husbands that they were not obligated to do housework, some husbands tried to ban their wives from attending classes. Back then I devoured the gender equity in Islam literature, along with fiqh books. It was all about my pursuit of the Islamic ideals of marriage and gender relations. But I also wanted to break the cycle in the Black community, raise a healthy family by beginning with a solid marriage.

In my peer group, I was one of the first waves to get married. So, relationships were new for many of them. And for many of us coverts, serious relationships were just as new. Marriage was a whole new territory. At the same time, it was an exciting and new topic. We were full of ideals and we talked about relationships constantly. I think one friend had ordered a whole series of relationship tapes. I knew she was trying to gain the upper hand in that engagement, to be able to get what she wanted without direct confrontation. After that engagement failed, we never really talked about the self-help literature after that. So years passed by and all that men are from another planet stuff went by the way side.

This past year I began mingling in my old Muslim circles and finding myself in new ones, I found that FW was a hot topic of discussion. Most of my friends are married, some for almost a decade and others more recently. A few of my friends are divorced, some within the past few months and others have remained single for almost a decade. You get women together and we are going to talk about relationships. So, this book came up. I first heard of it from a friend who hated it. But just last night, a young woman swore by it. So I asked my friend what did she think. She said that even though she was unable to apply the principles, she believed that’s how things worked. I began to look it up, to see what other Muslims thought of it. It looks like a number of Sheikh Nuh Keller’s female students were reading this book.
The website, “Marriage the Fascinating Way” states:

Muslim women, for example, claim that the teachings of FW are fundamental to their religion, and found in their book of instruction, the Koran. Women of the ancient Shinto and Buddha faiths make similar claims and Jewish women rely on teachings found in the Old Testament. The Mennonite and Amish women also claim that FW is supported by their strict Christian doctrine.

One well read Muslim woman blogger wrote:

fascinating womanhood by Helen Adeline , ok this book taught me all about men , it beats men are from mars and woman are from Venus , this book I would recommend it to anyone if they want to know how to win their husbands heart . It totally destroyed my feminist ideas and views. Oh and it actually works.

Surprising I found a number of Black American Muslim who read the book did not dismiss it outright. These sisters believed in the principles and they were applying it to their lives. What makes it so interesting is that their views on femininity contrasts with the negative perception that Black women are these independent, domineering, emasculating, ball busting hell on wheels types. I know dozens of Black American Muslim women who are the Martha Stewart types. They are baking, doing crafts, sewing, educating children in the home. They are articulate, charming, soulful, and beautiful. They are smart dynamic women with a wide range of skill sets, from business to engineering as well as cooking. Almost all these women keep immaculate homes and devote a great deal of attention to rearing their children. The second wave feminists dismiss their contributions. But I read one Black woman intellectual write that the form of feminism dominated pitted Black women against Black men. It undermined the solidarity of the Black nationalist movement. But these women are beyond the nationalism phase. They are trying to find a way to rebuild families and healthy relationships. These women are trying to do something that we have seen fail in those earlier movements. They are promoting a revolutionary agenda by being conservative and maintaining traditional values. Now, that’s a fascinating read.

Slice of American Muslim History

Posted in Hip Hop, Muslim Communities in America by


Hat tip to Zaynab Aden for writing me the following email:

There is an African American sister here in the area who entered a mini documentary about the Bean Pie into a contest geared towards Muslims. I think you will like it, if you do could you vote for it? I think what is refreshing about her take about the Muslim American experience is that unlike many of the others, it does not center around 9/11, how Muslims are patriotic or setting out to prove we are people too. It is just about the bean pie-simple.

You can see documentary here.
Umar Lee, Tariq Nelson, and AbdurRahman have also spread word about this delightful documentary. I am really excited about this type of work and I’m proud of Hassannah Tauhidi for pulling this together. She’s been working it out in DC. It is about time that we start to give our sisters like her their due props and support.

On of my friends who went to University of Chicago pointed out that many of the academics were really into “exotic” Islam. They enjoyed going to concerts with Middle Eastern music, eating Middle Eastern or South Asian food, wearing “Eastern clothes.” But when the students organized an event that was rooted in American Muslim culture, few of the academics showed up. Muslim hip hop didn’t do it for them, nor did the fusion of traditional Moroccan and jazz. Sadly, both academia and the media overlook African American Muslims and our cultural production. This is why this documentary is so important. It really touches upon the contours of Black American Muslim life. Sure, in the 90s many Black American Muslims began to distance themselves from Black nationalistic movements and Afrocentricism. Some brothers and sisters pushed aside the bean pie (and other American deserts) and turned towards baklava and Gulab Jani. But this documentary does remind us that there is a Black American Muslim culture and that we are a salient and dynamic community.

The film’s description states:

Bean Pie is an authentic American Muslim experience! Hailing from the Blackamerican Muslim community, Bean Pie has taken on iconic proportions. It has been the butt of many jokes, and dare we say, may even have been a catalyst for the proliferation of the Islamic faith, as we have come to learn while filming this documentary that many connoisseurs of this delectable confection have been introduced to Islam and have developed deep affections toward the Muslim community. So please, watch and learn and see if you don’t get a hankering for some Bean Pie!

Tariq Nelson pointed out that Hassanah and Imam Johari are working on a television series called, “Living Islam in America. Please support these projects by any means necessary. In the meantime, you can support sister Hassanah by voting here (I can’t cause I’m out of the US). So check it out and vote!!

🙂

Islamic Salon: Are DC Muslims building the BlackAmerica’s Muslim intelligentsia?

Posted in Academia, Bay Area, Graduate Student, Muslim Communities in America, Muslim Intellectuals, Muslim Scholars by

One of my friends pointed out that living in Cali I was pretty much living in an intellectual wasteland for African American Muslim intellectuals. Even with two other Black Muslim women from other parts of the Diaspora in graduate school, our schedules too hectic to come together. I didn’t have many peers to share my ideas, build on my research, or to find support. Even though my personal background and experiences had influenced my research direction, I had no one to share the insights I found in my research or make my research relevant to broader issues in the Muslim world. My friends and adviser said that I would likely find a support network outside of academia, through continual exchange online and academic conferences. Slowly I’ve been working on building a peer group, where the respect is mutual. I’ve been looking for people who are intellectuals and activists, people committed to asking deep questions in order to think about creating a better future.

That’s when I began to reach out through blogging. While there have been some amazing sites that have shown promise, I have been disappointed by the distracting posters who follow up discussion with uninformed and counterproductive commentary. Ultimately, I know the limitations to open discourse on blogosphere. I have found promising and civil discourse in academically based discussion groups. What is clear is that we need high standards for our discourse. Moreover, we need real human exchanges with discussion groups, work groups, and writing workshops.
So, today, when someone forwarded me a link to AbdurRahman’s latest post. I was happily surprised. Here’s a brief account of what’s going on in DC:

Imagine for a moment that you’re a highly educated African-American living in the segregated Washington, DC of 1895. Modern distractions like radio and television haven’t been invented yet, and most other avenues for culturally rich and intellectually stimulating entertaiment have been racially proscribed. What do you do? This was the predicament facing the elite members of the race at the close of the 19th, and beginning of 20th centuries. In those days, education meant a heavy dosage of Latin, Greek, or French, great familiarity with the classics of western civilization – like Shakespeare and Plato – and usually the ability to perform a difficult piece of music on either piano or violin.

In learning to cope with the injustices of segregation, these educated Blacks turned inward and developed their own avenues for cultural and intellectual expression. They formed debate clubs and literary societies, attended plays ( held usually in churches), and wrote books and papers. However, one of the more important outlets they turned to – one which we are attempting to rediscover in the Washington D.C. of 2007 – consisted in holding lively and engaging programs in each others homes.

So often we hear that our masjids maintain an atmosphere inhibiting free discussion and thoughtful debate, a lamentable state of affairs. Most masjids, whether African American or immigrant, usually follow some type of “line” ( some ideological Kool-Aid they want you to drink), and all topics not sanctioned by the administration are strictly prohibited. But the home “salon”can be the perfect remedy to combat the intellectual and cultural stagnation that so many Muslims are experiencing today.

Here in the nation’s capital, Muslims are beginning to meet not only in homes, but in little coffee shops as well. Some attend to hear the short lectures and the discussions that follow, while others go simply to find a mate, and that’s o.k. too.

I really hope this idea catches on. After reading Sherman Jackson’s work on BlackAmerica and talking with several up and coming leaders, I am convinced that we need to go back to the drawing board. While we may look at faulty ideologies and failed movements, I think this is an exciting time for Muslims in the West. I believe we may be on the brink of some cutting edge thought. Our thoughts in exchange with the thinkers coming from Muslim majority countries may really help provide some real world solutions to the problems that we face all over the world.

Beat them (Lightly)?

Posted in Domestic Violence, Muslim Communities in America, Muslim Women by

Dead Teen Refused Hijab

Aqsa Parvez would leave home each morning wearing track pants and a Muslim head scarf. Once the 16-year-old got to school, she would remove the scarf and change into close-fitting jeans.

But, her friends said, her parents got wind of what she was doing. Parvez soon began showing up at school with bruises on her arms.

It was a struggle that may have led to Parvez’ death this week at the hands of her father, who was denied bail Wednesday after being charged with strangling her.

This story tops that chart of popular stories on CNN. The father violated a tenet of Islam, his sacred trust, and destroyed a life. It is as if he killed all of humanity. By killing his daughter, he lost his humanity, his dignity, and hurt us all. May Allah have mercy on her soul. Aqsa was one of the many victims of domestic violence and violence against women throughout the world. Many of us assume domestic violence is limited to a husband beating his wife. But like Aqsa’s case, a father abusing his daughter or siblings abusing their siblings. Our Muslim leaders need to be strong in their messages against the abuse of women. In Muslim majority countries where the laws are either “inspired” by Shariah or lawmakers claim they are in fact the shariah. Men often receive a slap on the wrist for beating their wives. Even in America, famous people who abuse their animals serve more time than famous people who abuse their wives. But I’m not an apologist, trying to sweep the problem of domestic abuse in the Muslim communities under the rug. The point is that our leaders need to make a point that it is unacceptable.

I found the following list of Shelters from ISNA’s Domestic Violence Forum

Apna Ghar
4753 N. Broadway Suite 502
Chicago, IL 60640
773-334-0173 phone
773-994-0963 fax
info@apnaghar.org
http://www.apnaghar.org

Apna Ghar is a domestic violence shelter serving primarily Asian women and children, and was the first Asian shelter of its kind in the Mid-Western United States. Apna Ghar takes its name from a Hindi-Urdu phrase meaning “Our Home”, and since January 1990 has served over 3800 domestic violence clients.

Asian/Pacific Islander Domestic Violence Resource Project
DVRP
P.O. Box 14268
Washington, DC 20044
(202) 364-4630 phone
info@dvrp.org
http://www.dvrp.org

We are a diverse group of volunteers and staff who are committed to ending domestic violence and its effects. We have expertise in a range of areas including education, law, and public health and we draw on the experiences and cultural backgrounds of our members of Asian/Pacific Islander descent.

Baitul Salaam – Atlanta
P.O. Box 11041
Atlanta, GA 30310
800-285-9489 pin# 00
haleem1@aol.com
http://baitulsalaam.freehomepage.com/

We are a non-profit organization consisting of a variety of individuals and businesses in the fight together to end spousal abuse worldwide. Our services include: Counseling and support services, Battered women’s shelter, Temporary financial assistance, Fundraising services, and
Employment assistance

Hamdrad Center
355 Wood Dale Rd
Wood Dale, IL 60191
630-860-9122 24-hour Emergency Crisis Line
630-860-2290 phone
630-860-1918 fax

Hamdrad Center provides culturally tailored, multilingual services to domestic violence victims and abusers since 1993. A team of dedicated volunteers has made it possible to establish a fully licensed shelter and a 24 hour Crisis Hotline, and to provide individual and family counseling to families in need.

HOMS – Housing Outreach for Muslim Sisters
P.O. Box 152611
Arlington, TX 76015
1-877-335-4667
homsoutreach@hotmail.com
http://www.geocities.com/homs99/

H.O.M.S. is a facility designed for Muslim women and their children who are in need of temporary housing/shelter due to family or financial problems.

ISSA – Islamic Social Services Association of USA & Canada
4202 Roblin Blvd
Winnipeg, Manitoba
R3R 0E7
Canada
(204) 889-7451 phone
(204) 896-1694 fax
shahinasiddiqui@hotmail.com
sophiaali23@hotmail.com
http://www.issaservices.com

ISSA is a unique organization since it is not a social service provider, but rather is an organization that serves as a network for addressing the social service concerns Muslims have. ISSA aims to provide support to social service providers through education, training, services and advocacy.

Muslim Community Center For Human Services
M. Basheer Ahmed, M.D.
Chairman MCC for Human Services
P.O. Box 152658
Arlington, TX 76015
mcc1999@hotmail.com
817-589-9165 phone
817-483-4699 fax

Muslim Community Center For Human Services offers the following services to the victims of domestic violence. 24-hour helpline 817-589-9165 ;Counseling service for couples ;and/or individuals ;Computer training program for victims of domestic violence ;Arrangements with local shelters if needed ;Educational programs for prevention of domestic violence ;Educational material is also provided

Muslim Women’s Help Network
87-91 144th Street
Jamaica, NY 11435
Tel.: (718) 523-5100
Fax: (718) 658-3434
mwhn@muslimsonline.com

The mission of the Muslim Women’s Help Network is to promote family life in accordance with the Qur’an and Sunnah of Prophet Muhammad (saw), emphasizing the protection and maintenance of women and children as the foundation for a productive community life.

Muslim Women’s Network
PO Box 14023
Columbus, OH 43214
614-470-2848
mwn839@hotmail.com

The Muslim Women’s Network exists to, insha Allah, provide Islamically-trained workers to build stronger families by: Providing counseling and/or mediation services to the community; Introducing and re-connecting women to their community; Helping women to help themselves; Being a catalyst for social change. In the Muslim Women’s Network & Community Services we hope, insha Allah, to support sisters in many ways but to focus our services toward the following core groups: widows, the displaced, the disenfranchised and the abused of our community.

Narika
P.O. Box 14014
Berkeley, CA 94712
510-540-0754 Office
1-800-215-7308 Helpline
Info@narika.org
http://www.narika.org

Narika was founded in 1992 to address the problem of domestic violence in the South Asian community. Embracing the notion of women’s empowerment, Narika set out to address the unmet needs of abused South Asian women by providing advocacy, support, information, and referrals within a culturally sensitive model. We serve women who trace their origins to Bangladesh, Bhutan, India, Nepal, Pakistan, Sri Lanka and diasporic communities such as Fiji and the Caribbean.

Niswa
P.O. Box 1403
Alomita, CA 93717
310-782-2482

History and Memory: Black Muslims in America

Posted in Muslim Communities in America, Muslim Intellectuals, Muslim Minorities, Race in Muslim Societies, Social Justice, Uncategorized by

Abdur Rahman Muhammad has written a five part series under the controversial title, “Why Blackamerican Muslims Don’t stand for justice?”  I find this series significant for its historical value,  especially since there are very few works outside of Aminah Beverly McCloud’s book African American Islam that have taken a critical look at the intellectual trends of African American Muslims and their relationship to the immigrant community.  

Part One

Part Two

Part Three

Part Four 

Part Five

 What I like about the series is that it is a solid attempt at explaining the causes for the lack of civic engagement of many African American Muslims since the 90s. Abdur Rahman has a good understanding of the complicated trends. I find his nuanced understanding expecially important in light of some disturbing simplistic generalizaitons, ahistorical explanations, and false assumptions recent bloggers have made. Recently, some Muslims have written me asking if their views are representative of the Black American Muslim community. I do not think so. But with that in mind, I think it is extremely important that scholars begin to study sociological, cultural, and historical processes in the American Muslim community. Many of us discuss trends based off of anecdotal evidence. We don’t know marriage statistics and with so many informal marriages we don’t know. I know as a student organizer, many of us failed to keep a record of our activities. We should have libraries preserving our impressions, thoughts, ideas, and plans. We should have qualified scholars that can analyze speeches and texts. Now more than ever we need a historical approaches to understanding Islamic movements, especially in America.I became Muslim in the early 90s, with little understanding of what had been established and the major shifts in leadership that were underway. If you don’t know where you’ve been, how do you know how you got where to where you’re at? I think there are many lessons that we can learn from history. It is just as important to understand the history of Islam in America as a whole, and that will require many studies and various approaches. I personally think   we can discover important insights to understand Muslim communities  in  multi-cultural societies and global Muslim networks by looking at the history of Islam in America. 

Azizah Weighs in on African American Muslim Marriages and “Morocco is Not the Solution” From Kuwait

Posted in Arabs, Colorism, Convert, Gender Relations, Gender Relations in Islam, Gendered Racism, Interracial Relationships, Islam, Marriage, Morocco, Muslim Communities in America, Muslim Men, Muslim Women, Race in America, Race in Muslim Societies, Relationships by

Sometimes I wonder why I am so preoccupied with concerns that are in the states. Right now I’m living in an alternate universe. I’m abroad in an oil rich country where “Fair” equals “Lovely.” All the way across the world, I’m not feeling the reach of many of the containment policies and strategies during this Cold War between Black Men and Black women in America. At this point, I’m joining the non-alignment movement, to focus on development. But I will have my defenses up just in case some missiles shoot my way.

Non-alignment is a good strategy right now. Relationships are just no big on my mind right now. I got some immediate things to take care of. But, the marriage issue does come up often. I get the usual question of whether I’m married or not. Women usually say something like, “Maybe you’ll find someone here.” “Maybe when you get married you can visit us in Yemen.” etc…etc.. A couple of occasions an expat mentioned somebody’s name.But because I’m not doing a back flip just hearing about the random brother. I’m not ready to drop out of my Ph.D. program and become an instant homemaker. So the issue usually passes. A sigh of relief, I get back to focusing on my Arabic and surviving.

I’ve been trying to play matchmaker for a while. And so far, I have a zero success rate in match making. And not so much luck in my own bureau of internal affairs and love. I know all about what not to do. But still who am I to be a matchmaker? Despite any blow back that I have received from a possible link up gone wrong, I still discuss gender relationships with a number of my married and single friends. I like having conversations about Muslim marriages and Black women in healthy relationships. I like seeing positive examples. For many women of different ethnic groups getting married is a given. But not for Black women. Who said life was fair? I guess it will all balance out in the Last Days.

One of the things that drew many Black women to Islam was the idea that women were honored. In fact, as women we applied the Prophet’s (s.a.w.) last speech to ourself, “a white is not better than a black, a black is not better than a white.” When I went to a mosque for the first time it was a predominantly Black mosque. That was the first time I saw so many Black families, in tact families. Sadly, over the years, the reality of unstable marriages in the African American Muslim community settled in. I had saw figures like Malcolm X, loyal to his Betty Shabazz, with a strong sense of self. I just kind of expected Black Muslim men to not buy into gendered racism or colorism. But over time I have seen that there is a small but increasing number of Black men who exclude Black women as viable partners.

Clearly, the growing trend has roots in some shifts in the consciousness of Black American Muslims. In the early 90s there was still that tinge of Black nationalism from the sixties movement. Black Power, Black consciousness, what ever you want to call it, whithered away. More of younger brothers moved away from the W.D. community, critical of what they saw as syncretic practices of “Baptist Muslims.” These Muslims aspired to engage with other mainstream Muslim communities. They began to seek training from immigrant teachers and some even went abroad to study. This generation hoped to integrate into a singular Muslim identity. Bloggers like Tariq Nelson seems to be of this ilk, he sees intermarriage as a way of forging a new American Muslim cultural identity.

As Black Muslims shifted from thinking of ways that Islam could solve issues that plagued the Black community, they begin focus on global issues that seemed to rock the “Muslim world.” During this time Many Black Muslims began looking for a culture. They adopted markers and signifiers. They began wearing thobes, Moroccan jellabas, shawal kameeses, turbans, wearing sandals or those leather socks in winter, speaking with an Arabic or Desi accent. Some men say they want a native speaker of Arabic, so that their children can speak Arabic. Others say they want their children to ahve a culture, especially one they see as closer to the culture of Rasullah (s.a.w.). Basically, they seem to be aspiring to create a new ethnic identity for their children by marrying Arab women or South Asian women.

But over the years, a disturbing trend began to emerge, where professional and educated Black men were buying into some negative stereotypes about educated Black women. I found that we were traded in for Moroccan and Malaysian women, many of whom were not well educated. For these men felt they were trading up. Often these men let us know why these women were the types of women that we never could be.It didn’t take me long to notice that in my immigrant community, white convert women were hot commodities. Initially immigrant Pakistani, Indian, and Arab men pursued them. Over time, I began to see more African American sunni men married to white convert women, as well as immigrant women. As this trend rose, I began to see more and more single African American women. Mind you, these observations are anecdotal. There are no studies, besides one conducted by Zareena Grewal on marriage preferences in four Muslim communities. It affirmed that Black Muslim women were the lowest on the totem pole of marriage choices. Not surprisingly, even the African American informants stated they desired an Asian or Arab bride.Overall, it is a negative message that they are sending. But then again, isn’t this world full of negativity?

African American men frequently feel the brunt of racism when their immigrant brothers at the masjid won’t let their daughters marry African American men. I can’t tell you how many times I have heard a Black Muslim man tell me that was his primary grievance. South Asian families are even more resistant to interracial marriage than most other groups. And they are very unlikely to approve of their daughters marrying an African American male. So some men , with the aspirations of transcending the ethnic, tribal, and so-called racial boundaries have found other ways around it. They have found a place in the world that seems not only to accept interracial marriage, but families seem to welcome these African American men as knights in shining armor who will wisk their princess away to the Land of opportunity.

While this fairy tale should have a happy ending. One where, that the newly married couple cursed, harrassed, or bothred by all those evil Black spinsters and their jealous glares. But apparently some Muslim men are finding certain trends problematic. Maybe I’m not such a evil wench after all.
Umar Lee wrote about the Muslim marriage session at the MANA conference in his blog entry,
“Morocco is Not the Solution” and Thoughts of Muslim Marriage Discussion. He wrote:

Brothers have personally told me that they would go over to Morocco and spend a lot of money on getting married (flying back and forth a couple of times, flying the sister back, the visa application process, paying the necessary bribes in Morocco to get the marriage license, paying the actual dowry, paying for the wedding, paying for the wedding celebration, giving the family money, etc.) ; but would not give a black woman in America a significant dowry because in their minds black women weren’t worth that much. They would say you can always marry a black woman who will only want you to teach her a sura because she may be hard-up and needing to get married ASAP.

For anyone not familiar with Umar Lee, he is a white American convert who writes a popular blog. And no, I don’t think he’s mad at all the brothers who are stealing those white convert women, let alone the seemingly endless supply of third world women. He continued:

The moment that brought the loudest applause though came towards the end when a brother from the Washington, DC area came to the microphone and simply stated ” brothers, going to Morocco is not the solution” and at those words the sisters erupted in cheers and laugher and many of the brothers chimed in ( although more in laughter).

So then the brother who stood up and said the infamous state, Abdur Rahman, wrote a blog entry explaining his reason for the statement.

It sends a loud and pernicious message to the world that our Black women are too unruly, uncouth, unmanageable, unlovable, unredeemable to take as a wife and to build a life with. I’m sorry, I believe she is not only lovable, but worthy of love. She’s crazy at times, but who isn’t. You can’t be a Black man or women in America and not be a little crazy? And if she happens to be in a lowly condition, isn’t it our responsibility as men, followers of the final Prophet and Messenger to humanity (pbuh), to raise her up by Allah’s permission and place her in her proper station. Does it ever occur to us, or do we even care really, that her lowly and unrefined condition stands as an indictment on our own manhood. I should like to know what other people turn their backs on their own women, heaping scorn and invective on her, calling her vile and despicable names (”chicken head”, “Safire”, “B*#th”).

Over the past year, I have written about this issue. Several times I have weighed in on this subject in comments and other discussions. People may consider me a racist for exploring the damaging effects of racism in the communities that I consider myself to be a member of. Sometimes I speak some uncomfortable truths (well, they’re true for me) from a very unique perspective. But just to be clear, I am not angry that someone made their personal choice. But I am angered when I hear about men who abandon their Black wives and children in favor of their new “mixed-raced” family. I am angered when I hear unfair statements about Black women thrown around to justify their personal choices. But ultimately, I have to let those statements roll off my back. I move on. I can’t internalize it. Yes, there are people who will judge me by color of my skin and say I’m not good enough even though they have felt that how much that hurts when they were discriminated against. Perhaps in their pain, they can’t see the hurt they dish out when they tell women who are not blond enough, not light enough, hair not straight enough, too educated, and have some genetic predisposition to have an attitude. I guess it is hurtful when you live in a society that discriminates against you, then in your own little ethnic enclave, you get devalued. To tell someone they are unworthy of love is truly an injustice.

I don’t think that every Black man who has traveled abroad has consciously though about denigrating his sisters in the states. Nor do I buy into the negative stereotypes about Moroccan women or women from developing nations. Once again, I would like to assure my readers that I am not condemning interracial relationships, but I am condemning racist, essentialist notions that may drive the popularity of a growing trend. I just hope we think about the underlying reasons of why we do things. Ultimately, it is not up to me to judge, but Allah will know your intentions. And that’s what you’re going to be judged by. That’s what we’re all going to be judged by.

Performance Anxiety

Posted in Abdul Basit, Islam, Islamic Education, Muslim Communities in America, Travel by

I admit it…I have performance anxiety. Everytime I have to bring it, I fear that I will fall short. I’m not saying I’m an old pro, but I’ve doing it for over 14 years. I learned on my own, self-conscious, stumbling, bumbling, not knowing if I had the right rhythm or flow. I still make mistakes and get real awkward. I’ve read books, watched videos, listened to tapes,and I’ve been guided step by step. Even with all those efforts whenever I have to recite some Qur’an in front of people I get really nervous. Even when I read a regular Arabic text, even if it is voweled, it is clear I’m not a good Qur’an reader. If I was, then somehow I’d read it smoothly, finding natural breaks and random words. Since my first Arabic class, in fact, I hated reading out loud. I’d stumble over words trying to guess the harakat (short vowels).

It took me a while to begin to even wrap my mouth around some Arabic words. When I first converted in Fall 1993, I prayed in English. After I memorized the steps and saying in each part of salat, I graduated to transliterations. I had notecards that I used to hold with color coded text. What helped me through the transliteration was this CD with Abdul Basit. The great thing about the CD was that after each ayah there was this guy with a deep voice reading the meaning. So, as I learned the short Surahs in Arabic, I also memorized the meanings. In Spring 1994 an Iraqi student taught me the alphabet and basic reading. I am forever grateful because she opened so many doors. But sometimes when I’d read along with a text, I’d question my ears. I though I heard an “m,” but the final letter was a “noon.” What used to get me was Ikhlas, I kept hearing “wa lam yakul lahu” but I read “wa lam yakun lahu.” I knew there was some special magic skill of recitation. But I didn’t know that they called it tajweed. I recited my fatihah and my short surahs like Abdul Basit. Well, not quite. My voice is terrible and besides that I kept self correcting from what I heard and what I read.

I still think about my three surahs. I used to work those three surahs. In fact, many imams at that time used to work them too. The thing that used to get me was that immigrant religious leaders know those long surahs. But at that time, many of the indigenous Muslims had a very different knowledge base. They were charismatic, addressed social justice issues, and mostly African American. Many of these imams were well read and their khutbahs covered a wide range of subjects, literary and historical references. Many of these imams blended cultural references that I was familiar with along with Islamic references that I was just beginning to learn. It was clear that they did their homework, dedicated a lot of time to developing khutbahs or dars that were relevant to their communities. And their talks appealed to many second generation immigrants who were born or grew up in America.

In my own newbie stage, I was just becoming aware of the tensions between indigenous American born Muslims and immigrants. There were arguments about who would lead prayer. I heard complaints about African American brothers never able to lead prayer. Enthusiastic Muslims wanted to receive some barakah for leading prayer. Oh but this brother from Syria has tajweed, this other brother from Pakistan memorized more Qur’an. The converts had Abdul Basit, just like me. Sure, I wanted to memorize more Qur’an and how to recite, but I also wanted to understand the Qur’an. That’s when my farfetched dream of learning Arabic began. During that time, programs like Institute for Arabic and Islamic sciences seemed to be just kicking off and there wasn’t a Zaytuna. It was rare to hear of male converts, let alone women, travelling to learn Qur’an, Arabic, Fiqh, etc. I’m not saying that there weren’t Arabic and tajweed classes, halaqas, and attempts at MCA. I remember stepping into my first Arabic class at MCA. It was actually Hamza Yusuf teaching Arabs the intricacies of grammar. It was so advanced and discouraging, I didn’t go back. I went back to my Abdul Basit CDs and for years that was the way that I learned Quran.

It wasn’t until 1996 when I joined a halaqa in Boston that I actually had to read Qur’an in front of someone. That’s when I learned that I was a terrible reader. But the women in the group were patient. And they pushed me, while correcting me. All of the women had grown up in the States. They all had some Islamic education, even if it was only Islamic Sunday school. But that was years of edification. When I was on the East coast, I had few friends. So, I had a lot of spare time to begin to expand beyond the 5 surahs I knew at the time. And my co-halaqists assigned me Surat al-Abasa. I remember thinking that it was impossible for my mind to reproduce something like that. But peer pressure does amazing things. So, I’d spend hours, me and Abdul Basit, and my Qur’an preparing for the D-Day when I’d have to demonstrate that I got another ayah under my belt. Over the years, I’ve discovered my amazing ability to memorize things and promptly forget other similar things. My hiatus didn’t help. But over the years, when I set my mind to memorize something, I’ve drawn on the same technique.

That sort of changed when I took a tajweed class at Middlebury in 2005. Once a week, I’d have to face my worst fears. That’s when I knew I had some serious performance anxiety. My heart would beat harder. My palms would sweat. I’d stutter. I wanted to get it right. There were times I questioned why did I want to do so well. Finally, I learned why I heard my old friend Abdul Basit say one thing and read another. I memorized new Surahs without my old friend Abdul Basit. The most trying part of the class was that I had to read in front of the school. I picked the most simple surah. I had this knee jerk reaction to reciting in front of people. I didn’t elaborate, I didn’t add any of the notes to embellish my recitation. It was dry, dead-pan. The deadpan style that I recited in contrasted with the chaos that was going on in my body. I read as my heart raced, I felt like I could barely breath, and of course my palms sweated. I was relieved to finish and from that time I avoided reading in public.

As I’m trying to piece together a program for Arabic study, I realize that a huge part of my learning process is reading Qur’an. Since I started studying Arabic so many native Arabic speakers have said that reading the Qur’an is so helpful. I have other motivations. It is sort of like your pride is wounded as a not so new Muslim. I mean, when a six year old knows more Qur’an than me (and I’ve been Muslim more than twice his age), I know I suck. I’ve had people ask me how much Qur’an I know. Shoot, not even a juz (30th part). I’m working on that. I’m just hoping I don’t get the surahs mixed up. Make du’a for me, I’m always afraid that I’ll butcher Allah’s book as I stumble through the learning process.

A Good Way of Promoting Extremism: Shut down Islamic Schools

Posted in Islamic Education, Muslim Communities in America, Muslim Minorities, Saudi Arabia by

This one really worries me that when the simple Arabic word for school, “madrasa,” has been so demonized.
Federal Agency Recommends Closing Saudi Supported School

Members of the U.S. Commission on International Religious Freedom today urged the U.S. State Department to shut down a Saudi-supported Islamic school in Northern Virginia, until the school can ensure the U.S. government that it is not teaching an extremist ideology.
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Panel members recently visited Saudi Arabia in an effort to determine the status of religious freedom in that country and the promotion of religious extremism in Saudi schools but did not visit the Islamic Saudi Academy.

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The commission charges that the academy purports to be a private school but that its properties are owned or leased by the Embassy of Saudi Arabia.On numerous occasions, the commission charges, Saudi Embassy officials have spoken to the press on the school’s behalf, a violation of the law governing diplomatic activity.

Associated Press has a more balanced and detailed report:

The commission, a creation of Congress, has no power to implement policy on its own. Instead, it makes recommendations to other agencies.

The commission does not offer specific criticism of the academy’s teachings beyond its concerns that it too closely mimics a typical Saudi education.

The report recommends that the State Department prevail on the Saudi government to shut the school down until the school’s textbooks can be reviewed and procedures are put in place to ensure the school’s independence form the Saudi Embassy.
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“There is nothing in our curriculum against any religion,” Al-Shabnan said.

He also said he is willing to show the school’s curriculum and textbooks to anybody who wants to see them, and he expressed disappointment that the commission did not request materials directly from the school.

“We have an open policy,” he said.

He also pointed out that many of the school’s teachers are Christian and Jewish.

The commission based its findings in part on a the work of a delegation that traveled to Saudi Arabia this year. The commission asked embassy officials to review the textbooks used in Saudi schools generally and at the Islamic Saudi Academy specifically but did not receive a response.

Commission spokeswoman Judith Ingram said the commission did not request to speak to academy officials because that went beyond the commission’s mandate.

So, I guess my questions for the commission are:
1. If your major contentions is that the privately owned school has links with the Saudi Embassy, why go to the Saudi Embassy to ask for the text books?
2. If speaking to school officials is beyond the commission’s mandate, why is it in your mandate to make such far reaching recommendations about the school?

One way to further alienate young Muslims and promote the notion that there is a clash of civilizaitons is to shut down an Islamic school. Why don’t these people set up a meeting with school officials and interview parents and students? I’m not all that familiar with the curriculum, but I seriously doubt that Saudi Arabia has a hate filled curriculum enciting young Muslims to jihad against all infidels–especially their allies. So, I’m going to watch this one.

Here’s a few blog entries that I found interesting:
Below the Beltway
Okay, I’m waiting for more reputable sources to report on this….