FOUR STATEMENTS BAM CONVERTS MAKE THAT UNDERMINE THEIR FINANCIAL SECURITY

Sorry for the long delay. It is not just that teaching is overwhelming, but I avoid writing when I feel negative about the current condition of the American Muslim community. I can’t even begin to talk about the abysmal state of Muslims abroad. I know there are hopeful stories and inspiring people, but sometimes I’m left speechless. I didn’t want to sound like a whining Muslim; on the flip side, I didn’t want to sound like a braggart by publicly taking stock of my accomplishments. My reticence is beside the point of this article. So, I’m going to go just for it and make a major splash back into blogging. I can foresee this causing some major problems, however I will refrain from wasting time in back and forth debating. I just have to speak my mind because we have to address our dire condition.

I see many bright young African American Muslims struggle finding their place in the community. Often, our place in a community is determined by how others see our contribution. Our Ummah is not color blind, nor is it class blind. And many of our immigrant brothers and sisters come from societies where class plays perhaps a larger role than ethnicity. So our relative position on the social economic scale factors into the respect that our brethren afford us. So, if we, as a community, are a destitute group, we will have little clout in the discussion on Islam in America. In our brethren’s minds, we are bringing nothing to the table. Many Black American Muslims are struggling economically, unable to finish school or find financial security. The common perception is that most African American Muslims come from impoverished backgrounds or are ex-cons struggling with reintegration in society. But this is not solely the case.

Contrary to popular perception, it is not only White American Muslims who have everything to lose by converting. Many Black American converts who come from Middle Class backgrounds are financially worse off than their parents. Many Muslim American converts, in reality, have made personal, economic, and career choices that have undermined their financial security. There are even second generation Black American Muslims who are worse off than their convert parents. But without an honest look, we may be doomed to repeat the same mistakes. First, we should understand that several of the people who were promised paradise were wealthy. There is nothing wrong with wealth, in and of itself. What matters is how we use it. Islam is not the new socialism. And perhaps some people read or misread Ali Shariati. Two, we should understand that secular education is important in our upward mobility. In fact, education is the primary reason why Muslims immigrated to America. So why should indigenous Muslims give up on America’s promise and become ineffectual? Why is it so few Black American Muslims are attending college for professional, advanced degrees, growing businesses, or finding financial security? And importantly, why have so many Black American Muslim initiatives faltered?
After almost 20 years, some of us are looking back at the choices we made in our personal lives and communities? What led us to make certain choices in our education and professional development? Where did we let others down? Where did we let ourselves down? What resources did we have to achieve important milestones in life? What networks and social ties did we fail to tap into? What sacrifices have we made in becoming Muslim. Did we make any misguided decisions? How can we repair the damage and create a better future for children and ourselves?

I developed a list to begin to explore these questions. This list is not to argue whether something is haram or not, but to discuss the influence of certain religious positions on our lives. What sacrifices are converts making that have a detrimental effect on our financial security? In the next few weeks, I plan on tackling some of these issues. I will show the fatwas that Western Muslims have received from scholars abroad. I will then try to find alternative positions that allow for some flexibility, or endeavors that, at minimum, try to address the challenges we all face in this society.

1. Don’t Deal non-Muslims (Kuffar), even Your Family and Childhood Friends.
This faulty thinking leads many young Muslims astray and alienates their family. Not only do we fail to listen to our family’s advice, thinking that they don’t have our best interest at heart, but we don’t build stronger ties of interdependence. You are not supposed to break family ties, but maintain them whether or not you share the same religion. How you treat your family and friends can have a huge impact on the so many people’s perception of Islam. But self-isolating ourselves can lead our family and friends to think we joined a Jonestown style al-Qaeda group. Importantly, while there are generous Muslims who are willing to provide a lending hand, your family is bound to sacrifice much more, offer you a place to live, or take care of you if your health falters.

Not only do they no longer have social networks that they can tap into such as fraternities, lodges, and professional organizations for contacts, but their old college and friendship networks become frayed due to lifestyle choices that our religions demands (i.e. no cocktail receptions or happy hour networking parties and mixers for networking events). Sometimes their classmates just don’t relate. Converts may even suffer strained relationships with their immediate and extended family. This can lead to them losing family financial support in school, marriage ceremonies, or business endeavors.

Second, we fail to form solid alliances with non-Muslims to achieve the greater good. Without a relationship of reciprocity, we find ourselves isolated an alone. Third, we often hire incompetent Muslims and foster paternalism. Some Muslims have an “I only patronize Muslims” policy. Meaning that they hire Muslim contractors who do shoddy jobs or rip them off. Out of aversion to taking your co-religionist to a kaffir court, many Muslims will just eat the loss, as opposed to making these businesses accountable. Also, our fear of backbiting will also keep us from slandering that Muslim who did a poor job or did us dirty by reporting them to the Better Business Bureau.

2. Your Education Will Corrupt You.
Basically, the only real education is sacred knowledge. Time and time again I have heard tales of bright Muslims not encouraged to finish school, but become students of knowledge. You can end up in a dusty place for a few months or wander aimlessly for a about a year. Unlike some of your Arab and Desi American friends who spend their year abroad, you likely did #1 and your family probably won’t help you out and get back on your feet. Honestly, we do need more scholars of Islam, and to be honest, Muftis and Fuqaha with a strong knowledge of minority fiqh and American society. However, does the community need thousands of young men and women with the equivalent of an elementary degree from a Muslim institution of learning abroad?

The irony is that many converts are discouraged from completing their secular education by foreign scholars and immigrants who are largely educated with college degrees. Immigrant children go to college. They become doctors, engineers, business professionals, executives, and doctors. Most African Americans don’t come from families with enough money to foot college tuition. Nor do many of us get a full on scholarship. The primary way that many African Americans finance their education is to take a student loan. And look online at the fatwa’s. Student loans are haram. The immigrant Muslim community in America is largely affluent. So, many have an option of not taking student loans. Very few Muslim organizations offer scholarships to off set the education costs. And Muslim lending institutions are primarily geared towards wealthy Muslim purchasing homes, not student loans. So, many Muslims shut the door to education
The reality is that we need men and women who have the skills and capital to help build our communities. We need skilled labor, infrastructure building, and strategic planning from people who are trained and educated. A higher education can help alleviate some of the greatest challenges our community faces. It will lead to better earnings, which will lead to stable living. Stable living leads to viable marriages, which will help build better neighborhoods. With the rubber stamp of “denial” Black American Muslims are left to flounder, unable to become contributing members of their community and society.

3. Don’t Plan Your Family or Get to Know Your Future Spouse, Because Allah is the Best of Planners
Black American Muslims suffer some of the worst divorce rates. Perhaps we should thank Allah that many of the marriages are religious, and not civil marriages, because if we knew the real statistics, we’d lose our minds. My rough estimate would be that 75% or more of African American marriages end up in divorce. The sad thing is that many of these broken marriages produce children who become scarred in the process.
Many converts have an idealized version of stranger marriages, arranged marriages, and even the marriage match. Depending on if the Muslim comes from a cultish community or not, he or she may be pressured into making an insane marriage choice. I have heard of a college age young woman pressed to marry a recently released ex-con. I have heard of a teenage girl forced to marry Middle Aged destitute man only to be a divorcee by the time she’s 17. I have heard of young men pressed to marry women they don’t know and have 3 kids by the time he realizes that his wife is mentally deranged. There are lots of crazy anecdotes. Many American Muslims marry really young, derailing their emotional and financial development. My young students are all proponents for youth marriages; however if they knew the challenges that they would face, they’d think twice.

Converts also come with our own cultural norms, which are contrary to the American Muslim norms of love and relationships, and emotional baggage. Some communities have a sit down. Others may organize marriage meet and greet, or even large conventions. There are online matrimonials, myspace, facebook, etc. But more often than not, the process of meeting someone is a nightmare. American Muslims have not yet developed the network to create opportunities for single Muslims getting to know each other. Also that baggage. It is impossible to just throw away our notions of love and marriage. Americans are used to a honeymoon period of dating and getting to know each other. Those wonderful memories of courtship and fun times create, at minimum, some nostalgia about those romantic moments. Even more destructive than our notions of love and romance is the greatest baggage African American converts bring into their Islam. And that is their promiscuity. This stems from our own insecurities, notions of manhood or femininity, and egos tied to sexual conquests. Few of us grew up with two happy, married parents. So, we don’t even know what to look for in a spouse. Many American Muslim marriages suffer from intimacy problems and love doesn’t always develop between the couple.

Muslims are sometimes discouraged form practicing birth control. With a tanking marriage and 7,8, 9, 10 kids, there are some serious financial implications.

4. Don’t Focus on the Dunyah, but the Hereafter.
Many see wealth building or social climbing as a worldly endeavor and they begin to make irrational economic decisions. There are two roots to this version of Black American asceticism: the first, stemming from the Black American protest tradition and the second stemming from abroad. In the protest tradition, middle Class values of education and career are White values. Some Black American Muslims transfer the notions of whiteness or “the man” into the unbelievers, “kuffar.” The motivation to reject this world and take on a life of poverty becomes a political choice, tied closely to identity politics. The second root of the Black American aversion towards higher education or professional careers is a foreign import. Some forthcoming studies show how the imposition of these ideas is both unintentional and intentional. Basically, some scholars who have little understanding of the social, economic, and historical condition of Black Americans discourage them from taking the one path to social mobility. These two factors combine to drive many African American Muslims into a faulty notion of asceticism. This form of asceticism, rejecting “worldly education” and “worldly careers,” is often a detriment to many Black American families.

The other problem with this statement is that it channels some of the most talented and charismatic, but maybe not so pious, members of our community into becoming religious professionals. Islam becomes the new hustle. Many of our brightest minds go into careers such as imam, public speaker, religious scholars, or teacher at an Islamic school, when maybe they would have been better as professionals, who donated their wealth and fundraising ability to create community centers and institutions. Instead of giving to the community, they are drawing an income from the community. Further, if we, as a community, discouraged our members from attaining a college degree, then we will have board members with no education, management, or organizational skills. Finally, while non-profit work is honorable, many Muslim non-profits pay a pittance. I’ve heard of Muslims going six weeks without pay from Islamic Institutions.

This list is not limited to African American converts. I know that other converts, and even children of immigrants, who get caught in this cycle. I hope that by bringing up these points we can begin to address these problems and come with some solutions. I work full-time in the Muslim community, and I may be rough and gruff sometimes, but I am solution oriented. My goal is to empower us to work for a positive change. Just like everyone else, I am tired of bemoaning the fate of Muslims in America. It is time we do something about it. While I think I have a few good ideas, I know many of you have many more. So, let’s get to work!

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Letter From a Brother

For a long time, I’ve wanted to post a link to Charles Catching’s post titled, A Letter From a Brother.

It should be easy for me to close my eyes and ears, to ignore all the problems BAM women and men are having with one another but I have daughters. One sister responded to me being concerned about my daughters by saying other brothers are simply disconnected, that they do not relate their objectification and mistreatment of BAM women to their daughters, and if she is right then woe to us.
….

In the past year I’ve read numerous blogs and articles about the suffering hearts of Black women. I have heard countless conversations depicting the atrocious acts of Black men against women. Keep in mind here, I’m talking about Black Muslim women, women who came to the religion for God and a good man! If you haven’t read, and you probably haven’t because you’re a guy, you should read a book called Engaged Surrender: African-American Women and Islam along with some critiques, questions, and concerns from other Muslim women about the book. Women have absolutely no problem reading the latest from a male scholar/author/activist/blogger about issues in the community. But hey, if women are championing mens’ causes don’t you think you need to take a second look at theirs?

Just the other day egg was thrown on my face by a co-worker. The African-American woman praised Black Muslim men stating that the reason she loved us so much was because of our respect and love for “the Black Woman”. I wanted to receive her praise as a truth but no longer had I started puffing out my chest when I got an horrible email, a story I will share in a moment. Seeing as though this woman is 50+ years old, I gathered that she was speaking more about the men in the Nation of Islam and not of Muslim men in America at large and that was sad. At that very moment, I felt my obligation went beyond informing her of any differences between the Nation of Islam and others to factually stating that many African-American Muslim women are well beyond fed-up, sick-and-tired, and too-through with brothers because of our shady ways. These women came to Islam hoping to find protection and security in addition to monotheism and have been struggling to accept the prophetic message against the backdrop of criminals, deadbeats, cheaters, liars, bigots, and bootleggers posing as lovers of Allah.

Lastly, as you read this there are others doing the same, wondering if I have any solutions or if I am even qualified to talk to African-American Muslim men about marriage. I have two answers; first, it’s time for those of us who have decent marriages to help others cultivate the same for it is so easy to read about horror stories all day. I know single sisters who have never been married swearing off men because of these stories. They need happily married Muslim women to look up to and brothers need solid examples, not charlatans. Secondly, I have daughters, and there is just no way on this earth I’m going to subject them to the kind of nonsense present today so over time, as it permits itself, I will continue this letter of sorts to my brothers, hoping that someone out there heeds the call to be more and do more without wanting more.

I frankly, was shocked by the treatment of women in the sunni Muslim community. A number of womanizers use their Muslim celebrity status and their close relationship with leaders in the community to prey on women and misuse their position to garner free services. I’ve written before about pathological narcissists and as I stated they are often charismatic. I am not saying that we should start gossiping to uncover everybody’s dirt or create the religious police with some gestapo like investigation capacities, but our leadership should take active steps to ensure that the brothers in their circle are upstanding members of the community. If they have some dirt in the past, they should repent and be currently living upstanding lives. I believe we should forgive our brothers and sisters who make honest efforts to clean up their acts. At the same time, anybody with some nefarious dealings, should be checked. The sad thing is, the women who have been preyed upon and subject to multiple sham marriages is seen as damaged goods. Women who have even been in legitimate marriages, but are divorced are often seen as damaged goods. However, a man who leaves a trail of broke-up women is never seen as damaged. Rather he is a pimp, and a lot of young brothers celebrate him.

I had a conversation with a man from the Nation of Islam who commented that sunni Muslims often show very little respect for their women. He said, “Sunni brothers are just HARSH with their women.” He believed that some of it was the misogyny that is now prevalent in our culture, but also due to the adoption of some foreign attitudes towards women. In some ways I agree, its like a number of convert men adopted the misogyny from the BAM movement and Hip Hop culture and combined it with the structures of gender relations from the Middle East and South Asia. It is as if they gained the worst of both cultures when it comes to dealing with women–misogyny and patriarchy. The same man recounted a story about how a brother who was going to jumu’ah made his wife drop him off at the door and she had to go part the car and walk a long distance in the rain to get into the crummy women’s section. He also commented that there was nothing in place in the sunni Muslim community to protect convert women from predators.

Not all of us are wallowing in misery. And there are a number of men, like Charles, who are appalled by the current state of affairs. Simply put Charles is calling all the ethical brothers, especially the married brothers, to provide examples. There are countless examples of good men who are striving to be good to their wives, daughters, sisters, mothers, cousins, associates, friends, neighbors, and co-workers. Please check out the site and respond to the brother’s call.

The Condition of a Thinking Muslim…

…is a lonely condition. That seems to be the overriding theme of all the thinking Muslims I’ve encountered over the years. It is not so much that we have withdrawn from society to stacks of books and hours of reflection. Instead, it is that we are in intricately linked in a global society that seems to lack human connection. Some scholars have pointed to the break down of communities as a result of western modernity. The growing isolation due to modernization, urbanization, break down of traditional family and community structure has actually given rise to fundamentalist (Christian, Muslim, Jewish, and everything else beneath the sun) and New Age movements. Despite their allure, many of us have not abdicated our minds and free choice to join some organization or community that imposes group-think. Even though others like myself have chosen to be autonomous thinkers, we still feel the absence of real communities and suffer from various degrees of loneliness and isolation.

A lot of people I have spoken with have a general sense of disconnection from this thing that we call Ummah. I have had lengthy conversations with some Muslims where we all questioned the meaning of community and even Ummah. Some went so far to say that the concept of Ummah was now a pie in the sky. As for the American Muslim community, we didn’t see community, instead we saw a mass of lectures, meetings, boards, committees, and numerous individuals imposing their views on the ways in which we should live our lives. The complaints about the lack of community remind me of another friend’s insight. He used to talk about a tension between the individual’s desire to feel connected to others in a community and a desire to be free from the social censoring of the community that robs you of your individuality. It is some food for thought. Being that I love words, I decided to look up community to reflect on its most solid and agreed upon meanings:

1: a unified body of individuals: as a: state, commonwealth b: the people with common interests living in a particular area; broadly : the area itself c: an interacting population of various kinds of individuals (as species) in a common location d: a group of people with a common characteristic or interest living together within a larger society e: a group linked by a common policy f: a body of persons or nations having a common history or common social, economic, and political interests g: a body of persons of common and especially professional interests scattered through a larger society
2: society at large
3 a: joint ownership or participation b: common character : likeness c: social activity : fellowship d: a social state or condition

Reflecting on these definitions of community, it is not entirely clear that being part of one will actually rid us of loneliness. For some people, the only way of assuaging the loneliness is by getting involved in real change. I’m happy about some initiatives that are aimed at solving problems that affect Muslim communities. They are social problems and I believe that they will help a number of individuals. But at the same time, all this work obscures the fact that the people who are disconnected and socially isolated will likely be the ones most tapped to do this work.

I used to attend one of the largest multi-ethnic communities, but at times experienced intense loneliness. In fact, these feelings have erupted in the middle of crowded rooms in gatherings or talks. In fact, I used to be extremely active in the Muslim community and at the end of the day, retreat to my isolated corner. I felt like I was doing meaningful work, but at the same time I suffered from the lack of real human connection. Even when I met and spoke to amazing people, I got a sense of the ephemeral quality of my relationships.

I have witnessed a general mood shift occuring within a growing number of Muslims over the past few years. Perhaps it is due to age, changing life phases, increased responsibilities, or even disillusionment, but many of my friends have phased out of going to Islamic events, like lectures, halaqas, conferences, and for women, even jumuah. Most of my friends graduated from college nearly a decade ago. The days of dawa committees and MSA conferences are long past. Our circles have tightened, often drawn closer to family networks and long time friends. Even those with families and who have maintained childhood friends experience loneliness. Perhaps this is the fate we face in the post modern age-increased isolation and disconnection. The only way we seem connected is through facebook where I read their favorite quotes, see links to youtube videos that amused them, and look at pictures of their kids. While my married friends seem to have busy lives, producing the next generation of American Muslims, my single friends are juggling a lot too. Many are overworked in their careers or in some demanding academic program.

The general sense I get is a growing isolation, especially if you don’t fit into one neat category or box. I personally don’t think that the solution this condition is in building more community centers or some initiative. Rather, I think it is in individuals. What people desire is fellowship and companionship. And that is developed over time as we create ethical friendships of mutual exchanges and trust. I think it is important for our spiritual and religious leaders to teach us to be better companions and friends. We can foster a sense of fellowship and through that, have actual communities that address the spritiual need to be connected, as opposed to being purely based on political and social interests.

You’re Invited

As I was cleaning out my hardrive, I came across a number of old documents that included reflections, poetry, and old articles that I downloaded. One document that popped up was the once anonymous poem called “The invitation.” It once circulated in every email box, up there with those notorious chain letters and obnoxious friendship emails with animated graphics of cutesy animals and blinking hearts.  Unlike the other “Chicken Soup for the Soul” stuck in the office cubicle type emails, this one actually stuck.  I must have read this poem sometime in 2000, before I went back to school. At that time, I was trying to get my life together. I was definitely in the self help mood myself, literally I was trying to pick myself up from my boostraps. So,  I went and bought the book by the author of the poem,  Oriah Mountain Dreamer. Often, I run across things in self help and spiritual books that make me cringe. But sometimes I just stomach the cheesiness and try to get through to the meat. So, just bear with me and read the prose poem here:

IT DOESN’T INTEREST ME WHAT YOU DO FOR A LIVING.

  I want to know what you ache for, and if you dare to dream of meeting your heart’s longing. It doesn’t interest me how old you are.  I want to know if you will risk looking like a fool for love, for your dream, for the adventure of being alive. 
It doesn’t interest me what planets are squaring your moon.  I want to know if you have been opened by life’s betrayals or have become shriveled and closed from fear of further pain.  I want to know if you can sit with pain, mine our your own, without moving to hide it or fade it or fix it.

I want to know if you can be with joy, mine or your own, if you can dance with wildness and let the ecstasy fill you to the tips of your fingers and toes without cautioning us to be careful, to be realistic, to remember the limitations of being human.

It doesn’t interest me if the story you are telling me is true.  I want to know if you can disappoint another to be true to yourself; if you can bear the accusation of betrayal and not betray your own soul; if you can be faithless and therefore trustworthy.

I want to know if you can see beauty, even when it’s not pretty, every day, and if you can source your own life from its presence.

I want to know if you can live with failure, yours and mine, and still stand on the edge of the lake and shout to the silver of the full moon, “Yes!”

It doesn’t interest me to know where you live or how much money you have.  I want to know if you can get up, after the night of grief and despair, weary and bruised to the bone, and do what needs to be done to feed the children.

It doesn’t interest me who you know or how you came to be here.  I want to know if you will stand in the center of the fire with me and not shrink back.

It doesn’t interest me where or what or with whom you have studied.  I want to know what sustains you, from the inside, when all else falls away.

I want to know if you can be alone with yourself and if you truly like the company you keep in the empty moments.

Okay, shouting at “silver of the full moon” and dancing wildly in ecstasy (probably meaning without rhythm) is a little corney for even me (and I can be a sap at times). And I’m not quite sure about the faithless part, that really doesn’t fit within my paradigm or world view as a believer. But, this poem clogged people’s email boxes and sucked up bandwidth for a reason. There is some truth in it that people need to be reminded of.  Personally, I really liked the poem because it emphasizes authenticity and a genuine longing for real people and real friendships. Some Muslims have talked a lot about authenticity, as in authentic Muslim culture and institutions versus Western systems of thought and westernized institutions . Authenticity even has a philosophical meaning (which I won’t go into here). Despite self centered new agey forms of spirituality and self-actualization that tries to pass itself off as authenticity, I still think that authenticity is important.  However my version of it bears little in common with  existentialist writers like Sartre and Camus. I am concerned with the human experience and a real interactions. I get turned off when a conversation or interaction shifts from an exchange to an ego driven competition or show. I don’t have a problem with people’s egos. I am happy to share with others their triumphs and successes. I really want to know who they are. But insecurities,  resentments, preconceived notions and unsubstantiated assumptions, and false posturing that gets on my nerves. It is so easy to  fall into these traps when meeing others or even in day to day exchanges with people we know.  This poem reminds me that the importance of being around people who are striving to be complete and whole. That, in itself, will improve your quality of life.

The other beautiful thing about the poem is that it emphasizes the full range of human experience–pain pleasure, fear, hope, and joy for life. Our true friends should be able to stand with us when we are in pain and hurting. Or at least, they won’t be fickle and tell us that we should always think positive thoughts even though we may be going through our our personal hell. I also like the fact that the  poem recognizes that in order to be true to our purpose, we may have to do things that go against other people’s wishes. Pleasing everyone (an impossibility btw) will only stymie our efforts to become whole. The other aspect of the poem that I liked is that many of these qualities are things we should look for friends and life partners.  Many of these qualities I aspire for myself, and I hope to be around others who inspire me in the same ways. Anyways, I thought I’d share the poem and the reasons why I liked it. It helped me realize some things at that crucial moment when I had to make some tough decisions and choose what my lifepath. I think this poem is very timely, as I think about living my life authenticly as a Muslim and human being.

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

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.

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

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.

Arguments on History, Race, Politics, and Religion…

As much as I like to argue…I’m going to stop having them. Period. What is the point? I may want to be the know it all, but when someone feels strongly about something the conversation can go down south easily. I think if I stop getting into arguments with people on the net and in real life, I’ll have much more time to do other things like study Arabic, read, and write. In fact, I’m going to refrain from arguments in blogistan, and especially here on my blog. I have spent hours and hours carefully writing retorts to wack statements. Although I’ll avoid arguments in daily life, I’m going to speak my mind freely here in my blog. Fine, if you don’t agree. But once I make a statement, I’m not going to have a lot of time to argue with you. If anyone is a scholar of Islam and the African Diaspora, please email me so that I could have a cordial and scholarly exchange. I miss that. I miss the classroom, who would think that I’d miss 3 hour seminars and boring scholarly conferences? I’d like feedback on my work and in exchange, I’d read and give comments any work you’d send me.

I’m still passionate about what I do. I have built my life around research and writing the history of religion, politics, and race. But I am really disliking discussing either history, race, politics, and religion for fun. It makes bad dinner conversation and it’s really bad for the digestion. I have to quit discussing three subjects most contentious subject in my spare time in order to preserve my sanity, manage my time and maintain respectful relationships. I am not saying that my conversations won’t be deep. I’m just not going to argue or push my point of view. That’s all….