Black Liberation: The Tree of Ahmad

The below speech I delivered at the Sadiq Mosque in Chicago, IL during an African American History program, February 2012.  The excerpt is lengthy but is being posted per requests.

Over the last two years I have been engaged in the research and preparation of a historical exhibit of the early African-American pioneers of Ahmadiyya Movement in Islam.  This exhibit is now ready and is called, “And they Prayed Too…”

In this research, I learned the value of perspective and narration. The narrator of a story controls the angle of the story and directs the conclusion of the story for the listener.  For example, in the story of Columbus discovering America we find considerable disparities between the story we learned as children being taught that Columbus DISCOVERED America from today’s offering of...he ARRIVED in America.  Or the ill-conceived narrative of pilgrims and the turkey dinners vs. the mass slaughterings, poison blankets and genocide as told from the Native American perspective.  

Who tells the story controls how the story is told.  We can move forward in history to the discourse around the Emancipation Proclamation, again, depending on which perspective the story is being told creates a different resolve. Was the emancipation proclamation intended to free the slaves or was it intended to save the union.  Who is telling the story...however, the narrator in this case rarely ever mentions the pre-emancipation proclamation act called the 2nd Confuscation which focused on freeing the slaves, was signed by Lincoln but later retracted for...well...today we aren’t talking about that.  The point here...is the one who tells the story controls how the story is told.  Truth and accuracy in the narrative is critical to preserving honest history.

The history of Muslims in America is a fairly young discourse.  The study, research and conversation is recently being addressed within the last 20-30 years and is being told from various perspectives.  Scholars and historians are beginning to include the Muslim in the context of American history. It is being included as part of the American fabric, not quite like baseball, hot dogs, apple pie and chevrolet but more like Honda...yea, they’re made in America but they’re really not American. Islam’s inclusion in the American fabric is speckled and suspect in most cases. Following this trend, if we were to fast-forward 20 years from today we could agreeably presume Islam in America to be severely slanted and tainted with post 9/11 narratives, corrupted with terrorist significations and an American public suffering from Islamophobia.

In this effort to capture the Muslim in American history, is the study of the African-American in Islam.  This is exciting work and greatly important not for it to just be told but for it to be told accurately and inclusively.  We have seen the story on PBS of Prince Abdur Rahman, the Muslim Prince who was captured and brought to America in 1778.  Some of us remember Roots, Alex Haley’s, monumental work depicting the African Kunta kente as a Muslim and shows him greeting other slaves with the greeting Salaam Alaikum.  Historians differ on the percentage of Muslims brought to America during the slave trade with numbers ranging between 5-20%.  We can look prior to 1492 and find African Muslims in America before Columbus.  Leo Weiner, Ivan Van Sertima and others show African Muslims in Native American communities before America’s DISCOVERY. 

This information not only weaves Islam and Muslims into the fabric of America but actually makes Islam in America even more ‘indigenous’ than Christianity. However, Islam remains nearly absent in celebrations and observances of African American history and American history.  

We are limited to iconic figures as the source of relevance instead of the systems and regular folk that created the iconic figure being the architects and support systems.  This limited narration debilitates the historic value for future generations to find a similar source for growth.  Although, 'American Islam' is beginning to find footing in African-American discourse, the impact of Ahmadiyya in America isn't being represented in it's full contributing fare.

Ahmadiyya is referenced by many African-American historians as being significant in the development of African Americans in Islam.  However, recent notables such as Dr. Sherman Jackson have began using references  like "proto-Islamic" and "early Islamizers" in place of Ahmadiyya.  This increasing mis-labeling and negation of credence has inspired myself and others to embark on a journey to tell our story, to give our narrative and as we say, to set the story straight.

In 1921, just a few miles down the road in Chicago, once was the center of Islam in America and still one of the most important historical locations of Islam in America.  Mufti Muhammad Sadiq, the Ahmadiyya missionary was sent to America with specific directives to spread the message of Islam. After establishing 4448 Wabash as the headquarters of the Ahmadiyya Movement in America, he quickly developed a publication that would be used to promote and educate Americans on Islam called the Moslem Sunrise.  

In the Moslem Sunrise, Sadiq would narrate events and stories like that of Br. James Soddick,  who found this location and Br. Muhammad Yaqub who worked to renovate, create the dome and add other Islamic significations to make it into a mosque.  Madam Rahatullah, who, described by Sadiq, “has been busy in New York and has already secured one American convert and one Muslim to the Ahmadia order”. He says “Madame will start lecturing in New York assisted by Mrs. Emerson (Allahdin)”.  We see early the use of women in leadership roles during a pre-women’s rights era.  Sadiq would also list the former and Muslim names of these early pioneers.  Like Mr. Andrew Jacob of Chicago (Muhammad Yaqoob), Mr. Ellis Russel, of Chicago (Ghulam Rasul), Mrs. Carolina Bush (Hameeda), Miss Loucille Fraser of MI (Fatima) and many other names would grace the pages of the Sunrise...names from all over the country, various ethnicities, white, Latino but mostly African-American. These early editions are the primary source for accurate historical information of what the Ahmadiyya Movement was doing and achieving in America between the 1921-1924. 

Sadiq didn't set out to focus his efforts on the African-American community. In a country where forcible captivity, oppression, dehumanization, lynching, stripping of language and religion, orphaning of children, emasculation of black males were all legal, Islam committed the most criminal of acts... to restore, to empower, to educate and liberate those suffering in America.  It wasn't that we were Black, it was just the way of Islam, the promise of ease after hardship.  William R. Jones raised a question in his book, 'Is God a White Racist', Islam answers this question of Theodicy or how does God resolve this evidential problem of evil or simply put, “Where is the benevolence of God when it comes to black sufferage?"   

In a place where the defamation and criminalization of skin color were to create shame in a race of people, the eternal spirit of the oppressed could not be deterred. Islam awakened our Souls, rejuvenated our hope, promised a future and was the answer to the prayer of the sufferer.

Now let’s address the theology of liberation and social justice within Ahmadiyya around the world.  At the turn of the 20th century, most countries of darker races were under colonial rule.  The domination of the British had created an imperialist ruled Africa and Asia for generations.  They would invade under the pretense that the inhabitants were barbarians, or in the language of Franz Fanon, the Wretched of the Earth. A Christian Hegemony would develop in the process... offering civilization with a bible in one hand and a gun and chains in the other.  This Christian Hegemony or Christian Imperialism would be an abomination to the teachings of Jesus...an anti-Christ if you would, that would be used to dominate and oppress people of color and their nations.

When we speak of Mirza Ghulam Ahmad in the context of liberation and social justice, we must look beyond the standard narrative of the cosmic reformer.   Yes, we as Ahmadis know of him as a reformer and Messiah to Islam and savior to all religious traditions and we advertise and promote his to the public as such.  But we must also view him as an existential hero in the struggle of the oppressed.  A Messianic liberator raised to speak truth to power...Like Moses to Pharoah, like David to Goliath, like Jesus to the Ceasar.  Ahmad’s Jihad of the Pen would be a nonviolent protest to oppression and injustice...let me repeat that...Mirza Ghulam Ahmad’s Jihad of the Pen would be a nonviolent protest to oppression and injustice.  His works would preceed the nonviolent movements of Ghandi and the Civil Rights movement in America.  His prophetic ideology of “Breaking the Cross” would challenge the sociological, psychological and theological chains of White Supremacy and Christian Hegemony that was being brutally enforced throughout the black and brown world.

His message would resonate in the hearts of those victimized by an imperialist and discriminating Cross.  It would remind the faithful of the love and justice filled teachings of Christ. It would reach the ears and inspire future revolutionaries and freedom fighters.  Edward Blyden’s Pan-Africanism and Ahmad’s Pan-Islamism, would cross paths in a young Jamaican student in London.  Marcus Garvey would be heavily influenced by Duse Muhammad and Khawaja din, who was a follower of Ahmad.  Garvey would develop his vision of connecting African peoples all over the world and saw Islam as it's spiritual source.  Tony Martin, in his book "Race First",  speaks of these connections and how in UNIA meetings greetings of As-salaam Alaikum and chants of Allahu Akbar would be common.  This Pan-Islamic thought is directly from the Islamic discourse of Ahmad.  Sending Missionaries to America and Africa, the Ahmadiyya Movement would embark on a mission to liberate those oppressed...a spiritual revolution.

Taking a quote from The Black Studies Reader, “Just as the UNIA was the Universal Negro Improvement Association with universality in the political sphere, the Ahmadis connected the faithful to a worldwide, multiracial, but ‘non-white’ religion.”

Richard Brent Turner would say in his monumental work, Islam in the African-American Experience, “Thus, its global perspective was as expansive as Garvey’s and almost as radical in its strategies for the liberation of people of color.”

Mufti Muhammad Sadiq trained ‘local’ Americans to be missionaries.  These ‘American’ missionaries, Black men, would be named ‘Sheiks’ and their duties included preaching, teaching and leading local congregations in their respective communities.  Sheik Ahmad Din of St. Louis was touted as, “a Zealous worker for Islam”, by Sadiq.  Ahmad Din led a committed group of early African-American Muslims like Brother Omar (Mr. William Patton) and Sister Noor (Mrs. Ophelia Avant) in the 1920’s.  Richard Brent Turner, would say, “African-Americans in Sadiq’s new American Ahmadiyya Movement played integral roles in its success.  From street-preaching with slogan’s like, "Come change your name, get back your original language and religion, and you won't be a nigger anymore!" 

These ‘Sheiks’ were vital to the spread of Ahmadiyya in burgeoning African American communities. Robert Danin takes note in Black Pilgrimage to Islam, “Before returning to India in 1923, Sadiq had ordained at least a dozen indigenous “Sheiks” who, in his opinion, were doing their utmost to promote the Ahmadiyya doctrine.  Their efforts had spread throughout a network of approximately sixteen missions in cities stretching from the Mississippi to the Atlantic.  Besides Sheik Ahmad Din, Sheik Ashiq Ahmad and their protégé Wali Akram, one must include Sheik Nasir Ahmad and Sheik Saeed Akmal of Pittsburgh, Sheik Ahmad Omar of Braddock, Pennsyvania, Abdullah Malik of Columbus, Ahmad Rasool of Dayton, and Shareef Ali of Cincinnati.  

At a time when there were only 1 or 2 missionaries in America, these Sheiks, these Black men trained by Sadiq would raise Muslim communities throughout the country. They would lecture at local Masonic Halls, Temples, Churches, they would write articles speaking out against racism and on Islam.  African-Americans dispersed across the middle of America helped to build the American Islam to thousands strong.” And let me add here a quick correction to the African American Muslim narrative.  Some of these Sheiks did move away from Ahmadiyya and are credited with establishing significant Islamic communities that still today facilitate the journey of African Americans to Islam. But again, we’re setting the story straight.  Their foundations, the spark that lit their fires, the message that awakened their spirits...was Ahmadiyya.

Sadiq would speak out against racism during this post-reconstruction period of legal segregation in America in articles such as; "Crescent or Cross?" and "True Salvation of the American Negroes--The Real Solution of the Negro Question", Ahmadiyya would address the "color line" in Christian worship.  The divide between the Black church and White church.  Sadiq would say, "I saw black people walking past two and three white churches before he dare stop to say his prayers.  And I saw white people walking and riding past dozens of black churches before they would stop to say their prayers….The question of color must be erased from the church service…”.

This isn't to lessen the importance and role of the Black church,  particularly, in the current absence of substantial Muslim voices.  The works of Richard Allen and George Leille who founded the AME and 1st Baptist churches respectively, recognized the need to pray to a just God who wanted Black folk to fight for freedom, as opposed to remaining confined to the upper pews in the church of the slave master and listening to prayers for good crops and "obedient" slaves.  In the message of Ahmadiyya Black folk would find Liberation long before James Cone would develop in his work, “A Black Theology of Liberation” in the context of the church.  

Meanwhile, Islam’s Theology of Liberation just was...

Over the next few decades, the Ahmadiyya Movement would continue to grow and influence the African-American community by providing Islamic literature and Holy Qurans.  African-Americans continued to struggle through the Great Depression, discrimination, Jim Crow laws and racial inequieties.

Daud Salahuddin, a Chicago based musician would say in Minorities in the West by Yvonne Yazbeck Haddad, "there was only one process for an African American to become Muslim during the 1940s and 1950s; the Ahmadiyya Movement.  If you were not an Ahmadiyya, you were nothing.  There was not a Sunni presence to be found in our community.  If you were fortunate enough to be able to find a Muslim prayer book, you had better believe that it was produced by the Ahmadiyyas. "

I would be remissed to end this presentation without briefly recognizing the heavy influence of Ahmadiyya in the jazz community.  From actual musicians to folk who just loved the music, Ahmadiyya would be the source of many conversions.  Aminah McCloud observes in her book, Islam and the African American, "Ahmadiyya converts to Islam drew heavily from jazz musicians and created a distinctly Islamic culture that was highly visible in African American urban centers between 1917 and 1960…these musicians were major propagators of Islam in the world of jazz even though the subject of music was often a source of debate with the subcontinent Ahmadis.  Some even developed a distinct jargon—a unique blend of bebop and Arabic.”

Robert Danin would note in Black Pilgrimage to Islam, “…Gillespie’s big band was a training ground for many of the great names in modern jazz…Curiously, it also proved to be fertile soil for Islamic dawa.  In Philadelphia, Rainey met Sheik Nasir Ahmad.  He soon converted to Islam, taking the name Talib Dawud.  The band’s young tenor saxophonist, Bill Evans, followed him, taking the name Yusef Lateef, as did Lynn Hope, who became Hajj Rashid after making pilgrimage to Mecca in 1958.  The drummer, Kenny Clarke, changed his name to Liaquat Ali Salaam and Oliver Mesheux became Mustafa Dalil.” Others included, Art Blakey, Fard Daleel, Nuh Alahi, McCoy Tyner, Ahmad Jamal, Dakota Staton (Aliya Rabia) and many more.  Even the late Etta James speaks of joining Ahmadiyya in her autobiography, Rage to Survive, saying she did well for awhile but it became too "hard to keep up hanging with characters like James Brown..."

There are so many chapters we could cover in this story of Ahmadiyya in America and its influence and impact on not just African-American Islam but Islam in America.  We’ve barely scratched the surface here today but hopefully this little scratching has gotten you itching for a little more...

In closing, I’d like to speak directly to the members of the Ahmadiyya Movement.  Our hero is Our history...this is our story to tell to the world. What will they say about our time.....our generation .... What will future history books say about you and I? Will we help the statistics improve from the alarming, genocidal rates seen in violence, drugs, fatherlessness, disease, illiteracy,pain,agony, hopelessness and despair....I want to offer this reminder for those of you who are still listening ...  Our Muslim legacy is rich with history makers, risk takers, community builders, like our fathers... Ali Razaa, Abdul Malik, and Abdul Hakeem, who weren't afraid to establish new Muslim communities....pulling personalities from the toughest to the most talented. They weren't afraid to step beyond their comfort zone to do the needed prophetic work.  Or our mothers... Nasirah Razaa, Mubaraka Malik, and Rashidah  Saeed, who all modeled what love in action looks like...providing a cozy bed, a hot plate and constant encouragement with open arms. They were our first teachers. They established and welcomed us as family...never judging...just loving us through. As African-Americans we take pride in our Black history.  

We find strength in Fredrick Douglass, tenacity in Harriet Tubman and great resolve in W.E.B DuBois. But we must bring our muslim american history to life...be firm...authentic...be heard and know we/you are relevant. These are early pioneers who sacrificed, who endured, who paved this road, poured this foundation that we stand on today.  We thank Almighty Allah for those that came before us ...Brother and Sister Ali of St. Louis, Sister Ameenah and Brother Uthman Khalid,  Br. Hanif Ahmad, Br. Abdul and Sis. Mubarak Malik, Sis. Hameeda Khatoon Chambers, Br. Abdul Jamil, Br. Mohsin Rashid, Br. Sultan Lateef, Br. Muhaimam Karim,  Br. Muksit Saabir, Br. Fahim Ahmad, and my own heart Sis. Rashidah Saeed.  For them and countless others who live in our hearts and prayers we ask Allah, the Most High to provide them the best of rewards and to give us the strength to be the answer during this era,  Assalaam Alaikum.

Hafiz Nasiruddin

Sadiq Mosque, Chicago, 2012

Where are the American Muslims in the media?

With a second round of Congressional 'Radicalization' hearings complete, Islam in America continues to be under fire. Americans continue to be misled into thinking Islam is any less American than Judaism or Christianity. If we go by strictly numbers, Christianity would be the religion of America, although, it landed on American shores the same time as Islam. Some may argue Islam preceded Christianity as Muslims have been documented to have traded and lived among Native Americans. However, it is a known fact that Muslim 'Moors' accompanied Columbus on the Santa Maria.

Today, Christianity is the religion of the land. Our national holidays, historical context and 'natural' religion of the majority comes from the Christian tradition. It is important to note that race has played an unfortunate role in American religious culture. During slavery, traditional African religions and Islam was forcibly rooted out of the enslaved population considered to be dangerous to the oppressive institution. For all practical purposes, there was only one acceptable American religion, Christianity and it was being unfairly used to segregate and oppress.

American religion evolved as racial status progressed. As African-Americans found freedom, Black Churches were established to support the welfare and advancement of Blacks. The Black church found itself in contention with the racial theology of mainstream America as it provided a theological foundation for the liberation of slaves and later a platform for the Civil Rights Movement. Still today, Black churches are primarily segregated but are now considered a part of mainstream American religion.

The journey of Islam in America has been rooted in a similar struggle for liberation as the Black church. Enslaved African Muslims are documented to have maintained their faith, although not allowed to openly practice. To practice meant physical reprimand, abuse and death. Islam represented the antithesis to the slave doctrine and oppression. Theologically, it abolished slavery and could not coexist in a system of injustice. Islam still survived through slavery and continued to be relevant in Black life during the turn of the 20th century up through the Civil Rights movement. African-American Muslims played a critical role in the American struggle to freedom and equality.

Looking at Islam in the media, few could determine its long and important history in America. Media outlets are either choosing immigrant Muslims to address issues of radicalization, terrorism and the dangers of Islam in America or Muslim organizations are making the choice. Some representatives are born Americans, usually 1st generation but they still look and feel non-American. Their appeal is closer to what and who we are being led to fear...a stereotypical prototype of a Muslim or worse a terrorist who is of middle-eastern or south Asian descent.

I can't help to think that the lack of indigenous Americans being shown in the media is aiding in creating a climate of Islamophobia. African-Americans makeup the largest single ethnic segment of Muslims in America, yet they are rarely seen in the media. Immigrant Muslims are commonly seen usually attempting to look more 'american' to accommodate the American public. This is a poor image to present as most terrorist are seen wearing the traditional dress of Muslim immigrants. By not presenting a 'normal' Muslim, in traditional dress, speaking of peace and inclusion in the context of Islam, then the 'radical' Muslim becomes anyone who doesn't 'appear' to have assimilated into American culture.

To make a better impact in the fight against unjust discrimination, why not bring forth the folk, whose very image is wrapped in the liberation movement of America. The image of the American Muslim, is an indigenous American image. An image historically rooted in American religion and culture. It comes with the historical wherewithal of discrimination and segregation. It maintains a voice of justice and equity for all Americans and maybe, most importantly, reminds America to be weary of repeating her crimes against humanity.

A lot of damage has already been done since 9/11 to the image of Muslims in America. Without question, immigrant Muslims are taking the biggest hit in this era of Islamophobia. But just as the history of America reflects, we can overcome injustice. To do so, Islam in America needs to employ representatives who have the seniority and experience in speaking out against injustice. The people whose image is not only wholly American but has helped shape what is considered to be American tolerance and humanity. The African-American image is already normalized as American and being the oldest Muslim population in America, it should be represented. By doing so it will help in bringing clarity and focus to the conversation of terrorism and injustice.

My Father's Book

Today I found my Father's Book. I picked it up in the process of cleaning, an old book that has held little if any significance in my library. I moved it from shelf-to-shelf, room-to-room never opening or even paying much attention to the cover. I thought it was just an old book I'd found at an old sale or picked up from someone's throw away.

Today I picked it up and read the cover, "Arabic Grammar" by G.W. Thatcher. I thought 'oh nice', I have an old arabic grammar book. This point alone raised it's value as I a Muslim, who strongly believes that Islam has to go through an indigenation process in America in order for us to ingenuously cipher and internalize God's message. This evolution and development is critical so that native people control the interpretation, application and destiny of faith and not assimilate the 'deliverers' of the message. The learning of the translation and interpretation of arabic has been high on my list as I learned to read and recite the Quran in arabic as a youth.

As I perused the book, I caught interest in it's layout and familiar grammatical lessons and thought I will have to add it to my 'reading' shelf and commit to a daily read. Before I shelved it, I turned to the beginning to check the publish date, since it looked like a classic. I turn the front cover and I see the name, "Amin Hafiz Nasiruddin". For a split second I thought my mother had written my name in the book, then, in an epiphany, I realized, this was my father's book.

My father, whose name I carry but have never known. I have one picture with him that has always been in my life except with his face bended back to only reveal my Ummi and I. My father accepted Islam in the 60s, my mother described him as a very intelligent man but from a familiar struggle of Black male survival. A background that would catch up with him removing him out of my life. In my conscious, I don't remember anything about him as he was taken from me when I was 3 or 4. My mother, told me he loved me so, like I was the hope that, at least to that point in his life, he was yet to know. I affectionately relate to that emotion as I have 3 children and there existence gives me that same hope.

The only other story I know of him is pieced by a couple of his contemporaries who are now deceased. They all agree that he was a 'supreme' brotha who was loyal and honest, committed to his family and faith, ever-working to improve the condition of his community. They tell me of how he would arrive at Juma (Friday prayer service) and I would religiously be awaiting by the door to greet him at the 'Wabash Mosque'. After his imprisonment, I would continue to wait at the door but never to see him enter that door or any ever again.

I don't know what my life would have been with him. I don't have any regrets in my present life as the Most High chose a different journey. But my one regret maybe not knowing or even able to recognize his voice or image. His absence in my life ignited a focus in me to be in my children's lives. To make decisions as a young adult, young husband and young father to put the odds in my favor to be relevant in their lives and available. His absence gave me presence in my journey. I was blessed with another father who taught me to be a man and to him I give gratitude and honor.

My father may no longer be in this world. To date, I've haven't reached out to discover the part of me from which I derive. I honestly don't know if he is still in his earthly condition but today he came alive again in my heart as I read his name in the book I found. Today, I found my father's book. I offer a prayer for him where ever he may be. I give thanks for him and beg forgiveness for my absence and forgiveness for his. Today, I'll try to reach deep into my subconscious to find him and maybe tomorrow, I'll reach into the world to find my father. But right now, I'm gonna hold on to my father's book.

Is Allah Sexist?

The other night I was talking with family about equality of women in the religious sphere. The conversation started with a reference to Eric Michael Dyson's 'Making Malcolm' book where he accuses both Malcolm and Martin as being sexist. The indictment in the book caught me off guard because it is something I've never considered in my reading or critique of either.

Our family friend, who is a 'womanist' and intellectual, began to provide support for Dyson's position. As she referenced the place of women in the religious tradition, I began to see the legitimacy of such an accusatory statement. She continued and posed the question, could a woman be an Imam in Islam?

Before I could answer, my daughter quickly retorted a common but flawed Muslim response, that a woman could not perform all the duties of an Imam because of her menstrual cycle. In the midst of her answer and the anticipation of my sister's refutation of such a medieval notion, I had a semester of thoughts. I quickly scanned every familiar verse and hadith on the subject. The reform efforts of women leading mixed congregations in prayer (salat). The position of women in Quran and it's mostly patriarchist interpretations. The oppression and inequities enforced on women in Muslim countries and the undiscerning sexism in my own Mosque and Muslim community.

Then I thought of the response of my daughter whom my wife and I have always taught she could achieve anything, that ceilings were meant to be shattered, yet, she defended a limitation that we've never submitted or even conceded as an improbability. I knew where it had come from but didn't realize the power of influence from which it came.

Sexism, is discrimination based on gender, prejudice + power. The struggle of women throughout history dates back to Eve from bearing the blame of 'temptation', through the early women movements and continuing through the 21st century as women continue to be subjugated to socioeconomic inequities.

Inside the hallowed walls of faith, particularly, those of the Abrahamic traditions, patriarchy remains dominate. Those who choose to see 'man' prioritized in scripture continue to render women as secondary patrons. In most cases, partriarchy is so entrenched that male members rarely recognize any inequality. The subtlety of religious-sexism has become engrained in the mosque/church culture, denomination/sect and even the hermaneutics of the texts.

The Islamic tradition is particularly challenged with sexism and some would argue having the larger 'elephant in the room'. Of the three Abrahamic faiths, Islam is theologically the more liberating. In the Muslim text woman is set as equal to man, given rights over her husband, property and inheritance. The equal rights of women are well documented in the fiqh of Quran and hadith (traditions of Muhammad).

However, pre-Islamic traditions and cultural influence blur the equity of the Quran in the treatment of women. This most unfortunate behavior is played out too often in Muslim countries with unfair, unequal laws against women from illegal driving to not being allowed in public after dark to not being deserving of education. Men, dictating and interpreting how women should live and function in society has created a blasphemous list of injustices against women that are too frequently mis-charged to God. Much of this discriminatory behavior has crossed the seas with those of 'authority' providing their interpretations.

The blame of sexism in American Mosques isn't solely an immigrant product. Sexism has been a long-time partner in American and African-American culture. We've seen it played out in advertising, music, hiring, salaries, purchases, jobs, etc, etc. Although we rarely acknowledge the possibility, we all bring our own 'bags' of 'isms' to our places of worship and in too many venues, the bags of sexism are still being carried where they were banned long ago.

We can continue this thought with more specifics and offer examples and solutions but this writing isn't about what dress is oppressive or should walls stand between men and women. Those are products of the issue of sexism and it's ignoring in Islamic spaces. We as Muslims must do a better job at giving attention to the subtle practices of sexism within our walls. We are very adept at responding to criticism of unfair treatment of women by stating Quran and Hadith but it's in the application where we become decrepit.

I purposely haven't given any anectdotes, I'll leave that to the reader, the believer, the Saint, the Minister and the Imam. Or maybe I'll write in more detail at a later time but for now, it's about changing the culture within the walls of faith and the focus on the response of my daughter.

My daughter who served as Commander of the largest JROTC command in St. Louis. She successfully led and trained young men and women in discipline and order. From Senior Class President to being the protective 'big sister', she embodies the dignity and courage of her fore-mothers. Yet, in the space where women are to be anointed, my daughter inhaled faith and with it, it's latent patriarchy. For her and all of the daughters, we must change.

Obama's Wright Mind

This past week's events have re-patrioted a nation while putting the world on caution. The killing of Usama Binladen last Sunday was vital news to most Americans. Much like 9/11, Americans will remember where they were and what they were doing when they heard the news...'Usama Binladen is dead'.

I was watching Celebrity Apprentice, enjoying the cackling between NeNe and Starr (you have to watch the show to understand). The "Breaking News" abruptly interrupted the show right at the best part. Maybe intentionally done by the Prez to poke back at Donald Trump for the birther nonsense over the past month. Nonetheless, the President addressed the American people saying Osama bin Laden had been killed.

As I watched the TV, I was neither happy or sad, grateful or remorseful. The news came and I thought...Ok...now what. There hasn't been much in the way of major news on Binladen since 2004...Bush's election year. Although, we could deep dive and argue the relativeness of Binladen and the origins of his terrorist theology but for this blog we can agree that his persona has been the galvanizing focus legitimizing a war against terror for the common American.

In the now what of a 'Binladen-less' world, we saw scenes of people cheering at the White House, Ground Zero, interviews and blogs expressing happiness that Binladen was dead. In the midst of the country's joy, I couldn't help feeling justice may have been replaced with vanity. Americans, in all of our bravado, all of our 'winning', our 'John Wayne-ness', were happy that the good guys won but I couldn't help but wonder what was going through the mind of our President.

In the wake of 5/1, I began wrestling with the realization that our President may not be who we thought he was. Historically, African-American leadership has maintained a priority of social justice and equity. Our leaders have always had a moral prophetic tongue, willing to speak out against injustice to the most powerful of the land. But what happens when the most powerful of the land is one of us?

During the 2008 campaign, we learned that President Obama was nurtured and mentored by Rev. Jeremiah Wright. Then Senator Obama, came under fire for his 20-year relationship with Rev. Wright as Wright was mis-characterized as a hate-filled, separatist Black preacher. But Black folk are familiar with the theology of Rev. Wright, a theology founded in Black Liberation, an exegesis of social justice from the doctrine of Christ applied to the struggle of oppressed peoples.

For many of us, Rev. Wright legitimized Sen. Obama, giving him clout as a subscriber to a long history of social justice warriors. Rev. Wright was a mentor to him, like Elijah to Malcolm and an inspiration like Thurman to Martin. President Obama spent formative years engaged in the study and application of Wright's theological narrative of Black struggle. He was a student and well grounded in what King called the triplets preventing social change, "racism, materialism and militarism". Bearing the most profound legacy of social justice then any President, accompanied with a familiar ‘face’ and language, preaching a rhetoric of hope and change, prompted the Norwegian Nobel Committee to award him the Nobel Peace Prize. Today that awarding seems premature as our nation is more occupied with Bush's "Axis of Evil".

So, what now… We have to give up the notion that President Obama has come in the spirit of King. He's not a Civil Rights leader or a social activist, he is a politician. A politician filled with empathy and compassion but a politician nonetheless. Being a politician requires conciliatory responses to what you may normally oppose done for the sake of progress. Binladen was a concession to the Presidency. It was a political goal, whether we like it or not that had to be achieved if presented the opportunity.

This wasn’t his first Presidential concession and won't be the last. We’ve witnessed others like Libya and the continued push of militarism in Africa and the middle East. There are national efforts that were in place long before President Obama. Maybe we shouldn’t hold him to the fire for those and look deeper into their origins and purpose.

A President of Change is a momentous task. President Obama maybe our best prepared leader for change. Yes, I cringe every time he refers to Abraham Lincoln as a great influence but I believe he can be a ‘King’ sitting in the oval office… but only if he maintains his ‘Wright’ mind.

When Giants Collide We can Move Forward

What happens when two Black iconic activist go at it head-to-head on national tv? The black blogger news gets to buzzin', positioning two important voices against one another, like Tupac vs. Biggie. Both are relevant and important so why do we have to choose a side?

Dr. Cornel West and Rev. Al Sharpton where featured on Ed Schultz's, "The Black Agenda" expose'. The program focused on how current government policies, particularly those enacted under President Obama's administration, can make a stronger America from the perspective of the Black discourse. A couple of questions that initiated this spirited debate, 'is the President actively working to relieve the plight of the poor?' and 'what exact policies has he initiated to that resolve?'

Rev. Al held in support of the President. Dr. West charged him accountable for helping the poor and called into question his effectiveness. Critiquing policies of a Commander-in-Chief isn't a new phenomena (God knows Black folk gave George W. the blues) African-Americans have long questioned the actions of past presidents and their commitments to resolving poverty.

President Obama brings the Black narrative to the office of the President. A narrative rich in the tradition of championing those who are at the bottom of America's 'pot'. Black folk have an instant connection with him like a 2nd cousin or even better...like Will & Jada...as if we know either of them. But because of our shared experiences, our ebonic connections, there is a bond we have with our President and a measure of support and loyalty expected in return.

Dr. West has long questioned President Obama's commitment to the poor even before he was President. During Obama's campaign, West expressed nervousness because he was only hearing Obama's discourse on the middle class and nothing referring the poor. During the "Black Agenda" program, Dr. West continued to question this lack of discourse and policy coming from the Oval Office.

Rev. Al, another advocate for the poor and vulnerable, has maintained his same view of Obama pre-election as well. Rev. Al had frequently commented that Obama is not a civil rights activist, he is a politician and should not be expected to maintain an activist level of social commitment. During the program he put the onus on Congress to initiate and push policy for the poor that could later be signed by the President.

As they debated and shouted across Ed Schultz, like two 'brothas' arguing whose better Jordan or Kobe, the logic and reasoning began to be difficult to decipher over the heated exchanges. The show ended on a adversarial note, without conclusion or a bridging of positions. Leaving viewers wondering if the conversation had moved from an intelligent debate to a personal confrontation.

How most of us should have viewed this and future debates, is remembering the importance of keeping the best interest of the people the priority. Rev. Al has been committed to the work of service for decades. Dr. West has been a leader, mentor and advocate for our community for the same. Both have love, desire and an earnest will to uplift those who are being left behind. Both warriors in the Jihad against poverty, crime, poor education and all inequities that plague poor communities. Both have the same objectives and goals just a difference in achievement.

Different roads can be taken to get to the same destination. How we get there shouldn't become the focus and blur the vision for our future. Sharpton and West had a difference but both desire the same end. So let's not get confused over some entertaining antics and heated discourse. The upliftment of a people is important business and will take warriors on all roads to get us to our destination...including the warrior sitting in the Oval Office.

The Islamic Exclusionary Act of 2012: The Beginning

In 1942, America was at war. The bombing of Pearl Harbor marked U.S. entry into World War 2 and also exposed the still latent bigoted prejudices of a country. Americans of Japanese descent were politicized with the war and were subjected to discrimination and regulated to American concentration camps.

Japanese presence had been established with immigrants coming to America working the gold mines in the late 1800s. America in those days was not only prejudiced against African-Americans but also Asians and any other ethnicity considered to be 'non-white'. Japanese students were segregated in California schools and with the passing of the "Oriental Exclusion Law", were blocked from attaining American citizenship.

The Japanese were not violent or aggressive, combative or even anti-American. They were victims of fear-mongering propaganda during a time of war. In 1942, 100,000 Japanese were sent to "War Relocation Camps" on Executive Order 9066. Of the 100,000 forced into these camps, 70,000 were Japanese-American citizens.

How could this happen in 1940 America? How could Jim Crow and "colored only" segregation happen? And who was enforcing these unconstitutional practices? We could argue the complicity of state and government officials but certainly, the assent of fear and hate propaganda placed the common American in opposition to peaceful minority groups.

This proliferation of fear and hate has always been the pre-amble to the acceptance of the "radicalization" of our constitution and our American values.

It is important to note that Anti-Islamic propaganda did not begin with 9/11. I can recall, as a young boy, threatening phone calls made to our Mosque during the Iran hostage crisis in 1979. At that time, the "radicalization" of the Muslim image was exacerbated through the media and hollywood, as middle easterners were consistently cast as anti-American terrorist.

In Denzel Washington's movie, 'The Siege', a friendly American Muslim was cast as his partner and good friend. A movie set in New York following the first 1993 terrorist attack depicting New York City under siege by suicide bombers. As if taken directly from the archives of Japanese-American history, Muslims were 'relocated' into gated camps by the military out of fear that any Muslim could take allegiance with the enemy.

Today's Homeland Security Committee hearing chaired by Rep. Peter King seemed all too surreal and yet familiar. I watched the hearing as if I was the 'Muslim' in a documentary depicting how the "Islamic Exclusionary Act of 2012" began to take shape.

Rep. King's, supposedly innocent, preemptive hearing to examine the 'status' of the American Muslim mindset further moves the paradigm of imbalance and xenophobia closer to the danger zone. If there was some good to come out of the hearing, which I watched and did hear some stories of support, most of America will mostly draw concern as they only get media sound bites, a headline or two and the news ticker scrolling at the bottom of their TVs showing,

"A Congressional Hearing was held on the Extent of Radicalization of among American Muslims".

Once again, the words 'Radical' and 'Muslim' are made to be synonymous and the fear propaganda continues.

We as Americans must be very careful at this particular time. We cannot accentuate the extremist actions of a few over the peaceful lifestyles of the majority of Muslims. Terrorism should not be categorized or presented as a 'Muslim' issue. Terrorism itself is a perceptive concept. Edgar Hoover labeled Martin Luther King and most Black Civil Rights groups as threats to America and terrorist.

There is a long-standing American Muslim narrative of peaceful civility and the American Dream. The narrative being presented by Rep. King and most American media outlets is not only unfair to the six million American Muslims but is also beginning to challenge the American Muslim's civil and possibly human rights.

In 1988, President Ronald Reagan signed legislation which apologized for the internment of the Japanese on behalf of the U.S. government. The legislation said, "government actions were based on race prejudice, war hysteria, and a failure of political leadership". The U.S. government not only admitted it's fault but disbursed more than $1.6 billion in reparations to Japanese Americans who had been held captive and their heirs. I should mention descendants of 300 years of slavery still have not received any reparations...but I digress.

America has long been the 'melting pot' of the world. Today's Americans are descendants from every corner of the earth. Our values as a country are God-centered which is ecumenical, cross-cultural, aracial and at the foundation of the Constitution. It doesn't matter our faith, the moral authority to recognize right vs. wrong is something we have always shared.

It is not Islam that is radical but the individual who becomes radical. Rep. Shelia Lee said it well, "you can't clean a dirty kitchen with dirty water". We have a constitution that upholds the rights and freedoms of every American...Muslim and non-Muslim. Terrorism is ugly and immoral but it's also indifferent of faith. Acts of terrorism are committed by and against individuals from all groups and from all faiths. Hearings such as these are not how we 'clean the kitchen'.

The KKK and Martin Luther King were both Christian. Yet, a hearing was not held on the "Radicalization" of American Christians. We don't demonize the silent Christian liberals and conservatives who remained quiet during the Civil Rights movement or during the detainment of Japanese-Americans. We also have not charged them with the responsibility to eradicate a radical minority.

I get confused with all the different terminologies being used to define Islam. Radical Islam, Islamism, Muslim Moderates, Islamic extremist, Muslim Extremist, etc. are all terms referencing Islam but none define what it is or what a Muslim is to be.

I don't really know what a 'moderate' Muslim is, as if there is a Muslim meter with moderates in the middle and extremist at the end. There's only one type of Muslim described in the Holy Quran, which is one who serves God and serves humanity. Muslims live by the universal moral code that all people of faith follow.

What should be addressed is the "politicalization" of Islam and how western imperialist politics have aided in creating this climate. Hmm...I wonder who would actually conduct that hearing? Anyway, radicalization of individuals doesn't happen in a vacuum, it's a process fueled by apathy and pain...not religion.

Just like in 1942, America today is at war with a people whose lifestyle and religious practices are virtually unknown to the American people. There were officials who falsely proselytized discrimination and hate against Japanese Americans. Today Rep. King, in the spirit of his bigoted forefathers commenced to committing the same crime.

After watching the hearing, I do believe the racist motives of the organizers were thwarted with honest testimonies and defenses of Muslim Americans by both Muslims and non-Muslims. I pray this is the spirit that goes forward....aw damn....just read the news ticker.