One of the things I really liked about this post was that it showed how Muslims - at least on the East Coast - have a distinct culture that is fully American at the same time and it is not contradictory.
However, in recent years the only “authentic” Islam seems to be “immigrant Islam” - especially in the media where 99% of the recent articles on Islam is from the perspective of an immigrant. There is nothing wrong with getting the immigrant perspective, but there are indigenous American Muslims.
Marc put it this way:
If Islam is to become something other than a foreign culture activity, something to give Blackamericans identity and [false] esteem, then Islam will have to be appropriated and steered both towards our history, addressing our present, so that a trajectory for the future may be charted. A triage will have to be performed on the body of Blackamerican Islam, assessing its health, wealth, and faculty for moving forward. What parts can be kept, what parts can be modified and what parts need be amputated, these are the questions for the surgeons of the future of Blackamerican Islam. And while I have chosen to emphasis Blackamerican Muslims for this example, I believe this is the process that needs to be done by any and all Muslims, both those abroad but most immediately those here in America [black, white or otherwise]. Community independence will need to be established, lead by an energetic youthfulness, tempered by the wisdom of its elders
Being out of step with the problems of society - that is brought into Islam - has created a big problem. Why pretend that legions of men grew up without fathers in their homes or were former drug addicts?
Filed under: Black American Muslims, Convert Issues, Muslim Isolation
Thanks for the Sunni Sister link, it was a terrific post
Ya Haqq!
One problem that arises with the perception of Islam is that in the Black American community it is acceptable to be both Muslim and Black; this is not the case in the white community.
While blacks see Islam as inherently American, whites see Black Islam as inline with militant protest movements of the 60’s & 70’s, not in line with world religion and spirituality. Because of this fact, whites will then refer to immigrants for a view more in line with “world religion” than domestic protest.
BismillaharRahmanirRahim
as-salaamu ‘alaikum Anon has a good point, but it seems that the underlying sentiment is not so much related to black and white - which always implies over simplifications when related to religion - but is there something more meaningful than perceptions of ethnic groups in America the reason for this schism. Perhaps this schism is concerned more with spiritual influences upon mankind being misunderstood than simply a Black community’s view and a White community’s view.
Religion moves from East to West, just as the Sun rises from East and moves West. It has been this way continuously since the beginning, but now we will see religion moving from West to East, just as the sign of the End Times suggests we will see the Sun rise in the West and move East. Hudhaifa b. Usaid Ghifari reported: Allah’s Messenger (may peace be upon him) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour.
So perhaps there is a relationship there and perhaps not, but it is safe to say that with state funded religion in the Middle East such a common phenomena there is nothing heavenly coming out of those centers as they are but a mouthpiece for political agendas. And despite what various communities believe of American Islam then and now it will probably be a collective Western Islam that has the greatest impact on the East in the future.
And Allah knows best.
Such trend is not uncommon at all.
I have seen every Muslim convert in India being referred to by their pre-conversion name, if they decide to change name. That disturbs them a lot.
This is probably from unease about the non-immigrant Muslim population.
Anon said:
I would only counter or add to this statement that I would not say that Blacks see Islam as America but rather they see it as a valid modality of Blackness. Indeed, I would counter that many Blacks do not see it as something American because they themselves do not see themselves as being wholly American. This is important in understanding how and why Islam has “mass” appeal for Blackamericans. When I say mass I don’t mean that all Blacks aspire to be Muslim, but rather, as you pointed out in regard to their white counterparts, the transition to Islam from American Blackness is a lateral move, not a horizontal one.
And God knows best…
Good points Marc…
Salaams one and all,
An interesting discussion. Although I’m neither Black nor American, I think Marc’s point above is well made.
With regards to the original quote from Marc, I can relate to what he’s saying. However, I would perhaps extend it a little further - this modification of faith to culture goes on all of the time, and has been going on for the entire course of Islamic history. That is, Muslims have interpreted Islam within their own social, political and historical contexts.
Is this something to be ashamed of? Not at all. It’s natural, and in some senses, probably inevitable. The difficulty I think comes when you take one cultural expression of Islam and say ‘this is perfect, this is Islam, this and no other’. The Prophet’s (alahi al-salatu wa al-salam) success in this regard was due to his ability to move beyond these things.
And God knows best indeed…
Abdur Rahman
There are many Islams. What people fail to see, Muslims as much as non Muslims, is the universality of Islam. I am a white American, I was born in Germany. I enjoy Goethe, Schiller, Heine, Beethoven and Bach. I love American Westerns, my favourite pastimes are riding horses(english style) camping and hunting when I am not spending time with my family.
I am 100% Muslum and 100% American. There doesnt need to be any difference between the two. I do not need to wear a thob (robe) to be Muslim, but I could wear one if I want to. I often wear thob Maghrebi (Morrocon robes) at home because they are comfortable.
When I go out I am most likely to be found in slacks and a dress shirt, or jeans and Doctor Martin’s. I eat Afghgani/Paki food because I like spicy food, not because I think I need to to be Muslim, but because I like hot food. Just like I love Mexican food.
I can just as easily discuss Islamic fiqh as I can the right calibre to be able hunt both elk and deer. .300 would be the best for both.
Too many people think they have to be one culture or another to be an “authentic Muslim”. They think they must reject themselves, where they come from, what they’ve grown up with. This isnt the case. You dont have to try to be somebody else to be a Muslim.
As long as you follow the pillars of the faith, stick to your deen, there is no need to try and act like anyone else. This is only a receipe for disaster and unhappiness.
BismillaharRahmanirRahim
as-salaamu ‘alaikum,
This is true Abu Sinan, Islam does allow a nation to maintain its cultural and ethnic associations within the framework of permissible and impermissible activity. However, if one is to raise the sunnah of the Prophet to the most desirable lifestyle we should distinguish what this means for us concerning our interests, habits of spending, manners and dress as well as other patterns of behavior. For example, today when I go to masajid in Manhattan nearly 80% of the men are praying with their heads uncovered! Then we have to ask ourselves, is this the sunnah of the Prophet (s.a.w.s.) or something else. And if we believe that the sunnah of the Prophet is the most desirable lifestyle and we are doing something contrary to that, we really must ask ourselves: What do we really believe? The same can be asked of so many areas of the Prophets sunnah that we have abandoned. Another question we must ask ourselves is, if we have abandoned elements of the sunnah what have we acquired in its place, and where do these practices originate?
Don’t get me wrong I was doing the same thing myself, until fairly recently I had left several of the customs of the Prophet (s.a.w.s.) behind, thinking that its sunnah and not fard so its ok. However my shaykh, Abdul-Kerim al-Kibrisi, woke me up to this reasoning that I am stating above. Which I did apply as a young man just for the wrong reasons. Now, inshaAllah, I am back to making an attempt to live the lifestyle of the Prophet (s.a.w.s.) very precisely for the right reasons.
The sunnah of the Prophet was partly Arab culture. The Prophet himself did not consider his way the only way or necessarily the right way. We must look to the spirit of Islam rather than to the ritualistic adherence to traditional Arab culture.
More importantly, we cannot allow Arab culture and Islam to become indistinguishable otherwise Arab culture will become a tool of political supremacy.
Salaam
Ron,
What you have expressed is not true. And either you wish to deceive or are misinformed when you say,
It says in the Qur’an,
So I must ask you how is it that one can believe, honour, help and follow the Holy Prophet (s.a.w.s.) without accepting and obeying the sunnah, the “spirit of Islam” is the way of the Holy Prophet (s.a.w.s.) in other words Islam in action is the sunnah.
You also said,
Yet the Holy Prophet (s.a.w.s.) said,
Muslims, should be careful not to be deceived into the kinds of thinking that Ron has expressed here, as the Prophet Muhammad (s.a.w.s.) has warned against this saying,
We can be certain that in the Qur’an there is clear guidance and in the Prophet’s (s.a.w.s.) sunnah there is the perfect example as narrated by ‘Abdullah bin Abbas (r.a.)
Ron what do you have to say about this?
Saifuddin -
Your excerpt proves my point. We must rely solely on the Quran and not on unreliable Hadiths. Where in the Quran does it say that we must adopt Arabic names, beard, hijabs, and such other characteristics of Arab culture.
Please be specific with your examples. Tell what you consider to be sunnah - if it is not in the Quran we must assume that it is Arab cultural practices.
Saifuddin what do you have to say about this?
Saif,
Nice name, my youngest son’s name is Saif. I understand what you are saying, but I would like to know how using the internet conforms with the idea of living the life that the prophet did. Did he use a computer? Internet?
How far do you take it to be just like the Prophet? There are some Muslims in Saudi who refuse to do anything with computer, refuse to drive, all because the Prophet did not do so. Nevermind one of their leaders recently put out a book printed on a printing press……….but you get my point?
Some Muslims do not wear deoderant because the Prophet did not do so, some refuse to use toothbrushes because he didnt. Many of these people are very selective in what they will and wont do and then lay it at the Prophet’s feet. They wont use toothpaste because the Prophet didnt, but have no problem flying in airplanes or driving cars.
Much of what the Prophet did or didnt do was based on the abilities/limits of his time. It is all about keeping in the spirit of the Prophet. Who doubts the Prophet wouldnt have used toothpaste if it was available? He was the cleanest of men. Some people eat with their fingers because the Prophet did so, yet who doubts that the Prophet, if he had eating utensils, would have used them. There are those that wont use air conditioning because the Prophet didnt, yet he never had an issue with making lief easier for oneself.
If you allow yourself to pick and choose to follow the Prophet’s example, by what measure do you do so? He didnt use a computer, so how do you justify this? If you would justify the use of a computer, then why not the use of untensils? Toilet paper, or tooth paste?
One must not remain stiff, one must seek to understand WHY the Prophet did what he did. That is just as important as known WHAT he did. When you know the WHY for the WHAT then you can apply his thinking to today’s world.
If you dont do this then you must, unless you wish to be a hypocrite, ride camels and horses, use no toothpaste or toothbrush, you must not use shampoo, toilet paper, your computer, radio, clocks, air conditioning, cars and the like.
If you are going to adjust and use the spirit of the Prophets actions as an example, not just looking to exactly what he did, then you should use that same think in all facites of the Prophets examples, not some.
People tend to pick and choose. Since you are into following the Prophets footstepsI would hope that you, unlike many others who claim to follow the Sunnah, would follow all of it, including marrying divorced and widowed women, women who have children and the like.
Some would want to follow the Prophet and wear short pants, yet they would never think of marrying a divorced woman with children, or widowed women, which is something the Prophet did and is much more praiseworthy than wearing short pants.
Do you see where I am coming from?
There is not much I do, as an American, that I cannot say that the Prophet would have had an issue with. He hunted, sure he used a bow and arrow, I use a rifle because I know he would have done so. I drive a car not a camel, but were he alive today he most certainly would drive. Some people go to extremes, and in doing so they miss the whole message of the Prophet, which was “middle of the road”.
It is common sense.
I support Hadith as long as they dont contradict The Qur’an. If they do, then they must be false.
What is allowed by muslims to make them better muslims in modern times? What is allowed by muslims in the U.S. to make them better muslims? These are the questions that we must ask.
Let’s discuss what we can do instead what we cannot do for a change.
Saifuddin - Should we continue to adhere to attitudes prevalent in the middle ages?
The Prophet owned slaves and the Quran does not forbid slavery? Should we allow people to own slaves because it is not forbidden in the Quran?
BismillaharRahmanirRahim
Abu Sinan, I understand your point, it was expected. However, when I use the term “lifestyle”, an English word that did not appear in American vernacular until WWII and made popular by Alvin Toffler, I am referring to something very specific. That is to say a pattern of individuals or group choices, habits and behaviors. This is of a particular significance that gets lost outside of social science circles, yet needs to be addressed as we are Muslims placed within an American or European canvas. I am explaining that our “lifestyle” (i.e., patterns or individual or group choices, habits and behaviors) can in fact be substituted with elements which have grown out of social circumstance of that American canvas and not of the sunnah, the way and tradition, of the Prophet.
I pointed to Muslims in Manhattan not covering their heads, however I only used this example because it is a part of ibadat. An area which should be followed as closely to the Holy Prophet (s.a.w.s.) as possible. You gave the example of the internet, horses, clock and things related to technological advances. These have little to do with “lifestyle”, as defined here, compared to psychological and socio-economic shift that they were developed in. I am referring to the shift from an emphasis on practical knowledge to that of theoretical knowledge which occurred after WWII. This shift from the practical to the theoretical gave birth to innovations in technology, society and politics; it is also the supporting ideology behind urbanization.
You all have assumed that I am taking a very dry and pedantic approach to this discussion. But in fact I may not be discussing exactly what you think I am. I do not wish to take up much more space on Tariq’s article concerning this as it is moving away from his original idea. But I have a post that is beginning to look at exactly what I’m talking about (Fiqh vs. Tariqat) you are welcome to read and comment. Thank you Tariq for allowing me such a lengthy comment.
BismillahirRahmanirRaheem
The Quran is not a guidebook which exists in isolation of the Messenger. If Allah wanted the Quran to be sent in this manner a revelation would have appeared without any need of a Prophet (salallahu’alaiheewassalam).
Hence, the Quran itself emphasises the Messenger (Sallalahu’alaiheewassalam) as a person to be obeyed and a great example to follow. There is nothing in the Quran saying when to stop obeying the Prophet (Sallaahu’alaiehewassalam). Trying to undermine that very repeated message in the Quran demonstrates a resistance from authority and a very selective interpretation.
BismillahirRahmanirRaheem
We have not sent a Messenger save to be obeyed by God’s leave. (al-Nisa’, 4.64)
O you who believe! Obey God and His Messenger, and do not turn away from him. (al-Anfal, 8.20)
O you who believe! Obey God and obey the Messenger and those in authority from amongst you. (al-Nisa’, 4.59)
Say (O Muhammad!): ‘If you love God, follow me so that God loves you.’ (Al ‘Imran, 3.31)
Surely there is for you in God’s Messenger an excellent example for him who aspires to God and the Hereafter, and mentions God oft. (al-Ahzab, 33.21)
wassalam
So…the American viewpoint is again trounced by the fact that it has to be “African American (obsession). Why not Pakistani American, or Asian American?
@ ExEx Blogger:
Are you one of those brothers who suffer from the “back home” mentality?
LOL…
@ Abu Sinan:
“I support Hadith as long as they dont contradict The Qur’an. If they do, then they must be false.”
1. “I support Hadith”. Brother, it’s not to us to “support Hadith” because the Prophet peace be upon him doens’t need our support to authenticate his statements. Rather, wer are required by Islam as shown in the Quran and Sunnah to believe in the “hadiths” of the Prophet peace be Upon him. We are required to believe in every single hadeeth providing that it is sound, authentic and not taken out of context.
2. “As long as they don’t contradict The Qur’an.” Brother, it’s impossible for the statements or actions or tacit approvals of the Prophet peace be upon be upon him to be in ‘contradiction’ with the Quran. The reason being is that Allah says in Surah An-Najm. “Wama Yantiqu Anil Hawa, In Huwa Illa Wahyun Yoohaa”. Allah describes the revelation and statements that the Prophet makes in which he says, “He (the Prophet) does not SPEAK out of vain. Verily (Prophet’s speech) is revelation in which is revealed to him.” So here it says, “Yantiqu” which means to utter and speak, and here it is generalized. So whatever he says, regarding if it pertains to religion or not, it is direct revelation. And direct revelation from God can never contradict. And Quran is non-contradictory. So Quran and Sunnah are both revelations from God. So, it is pointless to say that “if they contradict”.
3. “Then it must be false.” Brother, nothing could be false in Hadith except if it was a fabricated Hadith and fabricated hadeth is only called fabricated because people claim it’s a hadeeth which it is not. Brother, if you find something in the Sunnah that confuses you regarding it’s legality, please don’t conclude that it might be false but rather seek professional ulama help and try to find out.
4. The Sunnah is the explanation of the Quran. How could it be possible that the Sunnah could be “false” when it explains the Quran? How will we then understand the Quran?
May Allah forgive us and guide us and protect us from unintentional statements and actions that we do or utter Ammen!
http://synkronyzer.wordpress.com/2007/08/08/dispatches-undercover-mosquefake/