Who speaks for us Muslims

Who speaks for Islam Today?


Ever since the tragic events of 9/11, There has been a deluge of voices claiming to speak with authority over issues claiming to speak with authority about Islam have become increasingly dstressing. There are relatively few contemporary topics that are as controversial than that of how to interpret Islamic practices and beliefs.

And as such, the interpretation of Islam in the West as well as in the Muslim world has become much of a cottage industry.. Indeed as one sees the ranks of those who interpret they are really diverse, among them are counter-terrorism experts, policymakers and journalists, as well as religious studies academics, political scientists, Muslim ulama (Islamic legal scholars), Muslim feminists in the West, people who as leaders speak on behalf of various religious groups. The public's Interest on how Islam is being understood and practiced as a result experienced a dramatic increase in the recent years, and because of the blurring, its not always clear whom should we listen when its comes down to our “deen” listen to amongst the din.

A survey of language used in prominent North American and European newspapers and magazines reveals an extensive list of labels categorising Muslims based on their postures toward Western culture and politics as well as towards one another. Journalists, editors, and academics alike are inquisitive about the extent to which conservative Muslims can be integrated within mainstream Western culture (e.g. “For Conservative Muslims, Goal of Isolation a Challenge” or “Progressive Muslims Challenge Tradition”), and the extent to which they can be dissuaded from adopting radical stances vis-à-vis current political issues (e.g. “The Quest for a Moderate Islam,” “Muslim Refusenik Incites Furor with Critique of Faith” or “Islamic Extremists: How Do They Conjure Up Support”).

Among non-Muslims as well as among Muslims, it seems that everyone has become a stakeholder in the future of Islam, with everyone attempting to label groups with different perspectives: conservative Muslims compete with progressive Muslims for airtime, traditionalist Muslims denounce self-hating Muslims and Islamophobes alike. Meanwhile, moderate Muslims challenge militant Muslims, putative Muslim refuseniks denounce Muslim extremists, and would-be reformists repudiate apologists who refuse to embrace the need for change.

Everyone, it seems, has a party line about who the good Muslims and bad Muslims are. Sadly, many of the dichotomies distort as much as they reveal, and use simple labels based on superficial preconceptions and over-simplifications.

At a time of heightened insecurities and acute perceptions of threat, everyone has arrived at the conclusion that their identity and values are under attack, hence the tendency to represent the stakes as absolute: for example as a struggle to save the “real” Islam, defined in either staunchly traditional or authoritatively progressive terms.

Funny as it is. Everywhere in the world, there is a perception that many Muslims who feel abused by the West often fall short of their own proclaimed values, including justice. And it is true: some Muslim activists who thrive on denunciation of Western wrongs are culpable in the silencing of other Muslim voices and inclined towards genuinely immoderate views and behavior. But one can see a similar dynamic among those Westerners who allow themselves to become entrapped by fear of the Muslim “other”.

What happened to the idea that dissent can be patriotic, or that a plurality of views can be a blessing? We seem to be losing the capacity for a commonsensical moral honesty that places principles above fear, opportunism and cultural or party politics.

While these sorts of contradictions weigh upon us heavily in a time of increased tensions, diagnosing the malady is the first step toward a cure. To avoid becoming extremists ourselves in the very process of arguing against the extremism of others, we need to develop better habits of listening and of dialogue.

Listening alone is not a path to harmony, as the substantive differences among the many parties who are in some way “concerned about Islam” are real and enduring. Yet cultivating an ability to listen has become more critical than ever, and remains the most vital means of building trust.

Only high-quality and sincere listening can enable us to hear unstated concerns and articulate the fears, anxieties and negative experiences that underpin much political and religious stridency. To overcome the West’s anxiety about Islam and reduce the volatility of debate among Muslims, we have no choice but to return to the basics of human psychology and communication, and to relearn the arts of civility: which starts not with labelling, but with listening and relating.


And therein lies the need to have an open ear in listening to others.

And perhaps consider adopting Islamic Pluralism as a way of life.

Pushing the Ulama in the Philippines further

A step towards the migration of intellect towards higher understanding.

It is a grim realization that the ulama in the Philippines as a whole has not yet matured and reached its full potential. The label “Warasatul al-Anbiya” cannot be still appended to them.

One may see that even in the worldview that as a general concept, a lot of them hasn't come up to their counterpart from the other parts of world. At present, when one looks at the curriculum being used to train Ulama in the country we see a wide disparity. Indeed from how we look at it since the collective culture of the Muslims in this country hasn't evolved or matured, as a result even the religious institutions did not progress a bit further, with a few exceptions of certain Muslim intellectual and religious personalities; but as a whole the Philippine Muslim religious institutions need more than a face lift but an overhaul.

One may like to look at the curricular content in the educational institutions used to train Imam's and the religious. A simple survey would show that when we would try to match the curricular standard with he modern educational institutions training their Christian counterparts in the Philippines, they would lag really fa r behind. One couldn't even find equivalency between the madrasah's and the regular public educational system.

This is quite alarming, add to this, Filipino scholars sent abroad to study Islamic studies come hope ill-equipped and ill trained, due to several circumstances. Most of the Filipino Muslim's best minds have taken the path of secular knowledge like engineering, medicine and other fields, and normally those who have lesser educational opportunities due to various circumstances like not being able to pass the collegiate entrance exam, dismal academic ratings in public school system, financial incapacity to pursue further studies, one or several of these and other factors push these students to “study in Madrassah” not as an option but the only choice to gain an education and gain social acceptability in their conmmunities. Others who may be able to go abroad to continue their Religious studies abroad come home ill-prepared due to the fact that they were not fully trained in Arabic before leaving and specializing only in Arabic language and not in other fields only delimits them the capacity of becoming translators. And being unprepared intellectually to read the Islamic classics in Fiqh, Shari'ah and other Islamic fields also leads them further to translate and teach concepts even not within their reach or breadth of understanding. This has far-reaching consequences. Add t this the literalist-narrow-mindedness of Salafi ideology has led other Filipino Muslims to the Pitfalls of Radicalist fundamentalism.

With these things in mind, one may be induced to think, “could there be a probable solution, comprehensive so that to otherwise mitigate if not eradicate the problem?”.

Although indeed due to the perceived Government bias against Muslims due to the Mindanao conflict reservations of government intervention would be highly doubted and the fear of politicized intervention thus losing track of the original objective; still it is the best objective although to be done in another manner.

One of the things we have done was comparative analysis of the curricular content of Southeast Asian, Egyptian, Syrian Iranian and Western Islamic religious educational models and try adapting selective characteristics of these systems. When we were given an opportunity to design the Commission on Higher Education's BS Islamic Studies curriculum, we included these important facets thus , ensuring that even following the minimum standards set by CHED in BS Islamic Studies education, we can at least raise the quality of Islamic scholarship in the country.
In the case of Malaysia and Singapore, both countries allowed the profligation of Sufi-oriented Islam in their countries as well as allowing the proliferation of the Islamic classics and Islamic Philosophy. Even though the government takes an indirect hand in this matter, but allowing Sufi Islam to profligate is a good idea.

I would like to emphasize on record that despite the comments on the evolution of the Amercican Muslim movement, I personally believe that even their experiences are worth studying and emulating (except of course the theological evolution before the Honorable Late Warith Deen Muhammad took over the American Muslim religious institutions).


Perhaps by trying to do this, we can push the Ulama a step further in professionalizing themselves as we face more challenges.
More to come later.

An Apology : Heartfelt reflections on the passing of a legendary Blackamerican Muslim leader

An Apology

Heartfelt reflections on the passing of a legendary Blackamerican Muslim leader

On September 11^th, 2008, while countless American flags whipped in the wind and the television and radio waves were dominated by remembrances, recordings, and stories about the terror attacks of seven years ago, I attended the funeral of Imam W.D. Mohammed (may God be pleased with him). For me, it was a somber day, but I found myself mostly lost in thought: about African-American Muslim communities, about the challenges ahead in American Muslim institution- building, and about the future of Islam in America. If you don't know who Imam WDM was, you should look him up. The Sufis say: "The true sage belongs to his era." And of the many gifts given to Imam WDM by God,20perhaps the most obvious and beneficial one was the Imam's profound understanding of the principles of religion, and his adeptness at intelligently applying those Islamic principles in a socially and culturally appropriate manner befitting the everyday lives of his North American followers. While carefully respecting sound, traditional jurisprudential methodologies of the Islamic religion, and the collective religious history and time-honored scholarship of classical Islam, he promulgated creative ideas and dynamic teachings across many domains of human endeavor, including theology, law, spirituality and even ethics and aesthetics, that together articulated a vision for a quintessentially "American Muslim" cultural identity. And he did all of this before anyone else, with quiet strength and unending humility—a true sage indeed.

So I stood before his final resting place, brokenhearted. And I suddenly began to feel the weight of the moment, realizing that when God takes back one of his dearly beloved friends, those who are left behind should cry not for the deceased, but rather for themselves. For the fact that they are now without one of God's friends in their midst, and, in a sense, they are orphaned. And the tears began to well up, for I became acutely aware that I was standing in front of the grave of my spiritual grandfather, who was himself a spiritual descendant of Bilal al-Habashi (may God be pleased with him), the mighty and beloved companion of the Prophet himself. Bilal was the first Black African to convert to al-Islam at the hands of the Prophet Muhammad (may God bless him and keep him) in the sands of Arabia nearly a thousand and a half years ago. Undoubtedly, some measure of that love, mercy, compassion, and spiritual stature that inhabited the heart of Bilal has found its way down through the ages, and I found myself begging God to transfer to my own heart some glimpse of these realities now laying before me.

Almost five years ago, my business partner, Preacher Moss (who is a member of the WDM community) founded the standup comedy tour "Allah Made Me Funny," and he invited me to be his co-founder. Needless to say, it has been nothing less than an honor to work with him on the project. But to many, it was an unusual pairing: a Black comic and an Indian comic? Both Muslims? Working together? And before we ever even announced our partnership publicly, we met privately and swore an allegiance to one another—a blood oath of sorts—which was this: No matter what happens, in good times and in bad, we have to be the brothers no one expects us to be. And bui lt on this promise (and premise), we brought on our first collaborator, Brother Azeem (who is a member of Minister Farrakhan's NOI), with whom we toured for over two years (2004-2006) before parting ways amicably. Then we brought Mohammed Amer onto the team in the fall of 2006 (a Kuwaiti-born Palestinian refugee who grew up in a Sunni Muslim family in Houston, Texas). Mo, Preach, and I are still going strong together, and we are grateful for the unqualified support, love, and blessings that Imam WDM and the entire community have always given us.

But today, as I observed the funeral proceedings, I felt sad and heavy-hearted. Something wasn't sitting right. Something was physically paining my heart, and it felt like remorse, shame perhaps, maybe even guilt. I began to realize that the tears flowing from my eyes were as much a function of these feelings as they were any lofty spiritual aspirations of mine.

You see, I attended an interfaith event a couple of years ago on 9/11. A group had assembled to commemorate the tragic event, to honor those who perished that day, and to pledge ongoing in ter-community support and bridge-building to fight ignorance, hate, and intolerance. At that event, there was this short, middle-aged, sweet, extremely kindhearted, White Christian woman.. When she took the microphone to speak, she was already teary-eyed, and I assumed that she was going to make some comments about the victims of 9/11, as so many others already had that night.

But she didn't do that. Instead, she explained that she had become utterly grief-stricken by the constant barrage of news stories she witnessed about Muslims and Arabs being harassed, profiled, and mistreated after 9/11. She explained that she felt powerless to do anything about it, and that it made her sick to her stomach to hear of hate crimes against Muslims and Arabs, and especially to hear of Christian preachers denigrating Islam and its Prophet. She started to cry, and so did many others in the room, humbled by the magnanimity of this simple woman.

And then she did what I thought was a strange thing: she apologized. She prefaced her apology with all the logical disclaimers, such as "I know this may mean nothing to20you," and "I know that I am not the one who did these horrible things," and "I know that you may dismiss this as empty rhetoric until you see some follow-up action on my part, but anyway," she continued, "I want to apologize on behalf of all the Christians and all non-Muslims and non-Arabs who have been attacking your communities, harassing your people, and accusing your religion of all these horrible things. I'm sorry. I'm very, very sorry." I was stunned. Speechless, in fact. Though all of her disclaimers were true, and my skeptical mind knew it, her apology melted our hearts. Here was this powerless servant of God sharing some of her most deeply felt emotional vulnerabilities, and she was apologizing to Muslims for something she didn't even do? Jesus (may God bless him and keep him) once famously remarked: "Make the world your teacher," and so I immediately took this woman as a lesson in humility. Admitting her powerlessness made her incredibly powerful.

And this brings me to the point (and title) of this essay. I would like to unburden myself of something that has been sitting like a ton of bricks on my heart for my entire life. I want to apologize to my Blackamerican brothers and sisters in Islam. I know that this apology may not mean very much; and I know that our American Musli m communities have a LONG way to go before we can have truly healthy political conciliation and de-racialized religious cooperation; and I know that I am not the one who is responsible for so much of the historical wrongdoing of so-called "immigrant Muslims"—wrongdoings that have been so hurtful, and insulting, and degrading, and disrespectful, and dismissive, and marginalizing, and often downright dehumanizing. .

But anyway, for every "Tablighi" brother who may have had "good intentions" in his own subjective mind, but behaved in an utterly insensitive and outrageous manner toward you when he suggested that you need to learn how to urinate correctly, I'm sorry.

And for every Pakistani doctor who can find money in his budget to drive a Lexus and live in a million-dollar house in suburbia, and who has the audacity to give Friday sermons about the virtues of "Brotherhood in Islam," while the "Black mosque" can't pay the heating bills or provide enough money to feed starving Muslim families just twenty miles away, I'm sorry.

And for every Arab speaker in America who makes it his business to raise millions and millions of dollars to provide "relief" for Muslim refugees around the world, but turns a blind eye to the plight of our very own Muslim sisters and brothers right here in our American inner cities just because, in his mind, the color black might as well be considered invisible, I'm sorry..

And for every liquor store in the "hood" with a plaque that says Maashaa' Allah hanging on the wall behind the counter, I'm sorry.

And for every news media item or Hollywood portrayal that constantly reinforces the notion that "Muslim=foreigner" so that the consciousness of Blackamerican Muslims begins even to doubt itself (asking "Can I ever be Muslim enough?"), I'm sorry.

And for every Salafi Muslim brother (even the ones who used to be Black themselves before converting to Arab) who has rattled off a hadith or a verse from Koran in Arabic as his "daleel" to Kafirize you and make you feel defensive about even claiming this deen as your own, I'm sorry.

And for every time you've been asked "So when did you convert to Islam?" even though that question should more properly have been put to your grandparents, since they became Muslims by the grace of God Almighty back in the 1950s, and raised your parents as believers, and Islam is now as much your own inheritance as it is the one's posing that presumptuous, condescending question, I'm sorry.

And for every time some Muslim has self-righteously told you that your hijab is not quite "Shariah" enough, or your beard is not quite "Sunnah" enough, or your outfit is not quite "Islamic" enough, or your Koranic recitation is not quite "Arabic" enough, or your family customs are not quite "traditional" enough, or your worldview is not quite "classical" enough, or your ideas are not "authentic" enough, or your manner of making wudu is not quite "Hanafi," "Shafi," "Maliki," or "Hanbali" enough, or your religious services are not quite "Masjid" enough, or your chicken is not quite "Halal" enough, I'm sorry.

And for every Labor Day weekend when you've felt divided in your heart, wondering "When will we ever do this thing right and figure out how we can pool our collective resources to have ONE, big convention?, " I'm sorry.

And for every time a Muslim has tried to bait you with a question about the Honorable Elijah Muhammad, trying to force you to condemn him—turning it into some sort of binary litmus test of true iman—with reckless and irresponsible disregard for the historical fact that he was among the first Black men in America to ever do anything meaningful for the upliftment and betterment of Black people, I'm sorry.

And for every20time you've heard of an African-American brother who tried to bring home a South Asian or Arab sister to meet his parents, only to learn that her parents would rather commit suicide than let their daughter marry a "Black Muslim" (a/k/a "Bilalian brother"), even as they cheer hypocritically at stadium style speeches by Imams Siraj Wahhaj, Zaid Shakir, Johari Abdul Malik, or others—or get in line to bring one of them to speak at their multi-million dollar fundraiser for yet another superfluous suburban mosque, I'm sorry.

I'm sorry. I'm very, very sorry. From the bottom of my heart, I want every African-American Muslim brother and sister to know that I am ashamed of this treatment that you have received and, in many cases, continue to receive, over the decades. I want you to know that I am aware of it. I am conscious of the problem. (Indeed, I am even conscious that I myself am part of the problem since curing hypocrisy begins by looking in the mirror.) I am not alone in this apology. There are literally thousands, if not tens of thousands of young American Muslims just like me, born to immigrant parents who originate from all over the Muslim world. We get it, and we too are sick of the putrid stench of racism within our own Muslim communities. Let us pledge to w ork on this problem together, honestly validating our own and one another's insecurities, emotions, and feelings regarding these realities. Forgiveness is needed to right past wrongs, yet forgiveness is predicated on acknowledging wrongdoing and sincerely apologizing. Let us make a blood oath of sorts.

When the bulldozer came to place the final mounds of dirt over the tomb of Imam WDM, I was standing under a nearby tree, under the light drizzle that had just begun (perhaps as a sign of mercy dropping from the heavens as the final moments of the burial were drawing to a close), and I was talking to a dear friend and sister in faith, whose family has been closely aligned with Imam WDM for decades. She shared with me a story that her father had just related to her about the passing of the Honorable Elijah Muhammad in 1975 (the same year I was born, incidentally) . She told me that her father described the scene in the immediate aftermath of Elijah's demise: utter confusion and chaos within the NOI and the communities surrounding it. There was much debate and discord about what direction the NOI would take, and many were still in shock and denial that the founder had actually died. Out of the midst of that confusion arose Imam WDM, and along with his strong leadership came an even more, perhaps20surprising ly courageous direction: the path away from the Black nationalism, pan-Africanism, and proto-religious beliefs of his father, and instead the unequivocal charge toward mainstream Islam, the same universal and cosmopolitan faith held and practiced by over a billion adherents worldwide. In this manner, her father explained, the death of Elijah Muhammad became a definitive end to a chapter in our collective history, and the resulting re-direction by Imam WDM marked the beginning of the next, far better, chapter in that unfolding history.

Maybe I am just an idealistic fool, or maybe Pharaoh Sanders was right about the Creator's Master Plan, but I sincerely believe that all we have to do—all of us together: Black folks, South Asians (Indians, Pakistanis, Bangladeshis) , Arabs from every part of the Middle East and North Africa, Southeast Asians (Indonesians and Malaysians), Persians, Turks, Latinos, assorted Muslims of all stripes, colors, and backgrounds, and yes, even our White Muslim brothers and sisters—is live up to a simple promise to one another: No matter what happens, in good times and in bad, we have to be the brothers and sisters no one expects us to be.

It is hoped that the passing of Imam WDM will also mark the end of a chapter in our collective American Muslim history, and perhaps now, in earnest, we can all look together toward The Third Resurrection.

May God mend our broken hearts, lift our spirits, purify our souls, heal the rifts between our communities, unify our aims, remove our obstacles, defeat our enemies, and bless and accept our humble offerings and service.

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© 2008 Azhar Usman | 10 Ramadan 1429 | 11 September 2008

About the Author

Azhar Usman is a Chicago-based, full-time standup comedian. He is co-founder of "Allah Made Me Funny—The Official Muslim Comedy Tour," which has toured extensively all over the world. He is frequently interviewed, profiled, and quoted in the press, and he is an advisor to the Inner-city Muslim Action Network's Arts and Culture programs. Mr. Usman is also a co-founding board member of The Nawawi Foundation, a non-profit American Muslim research institution. He considers himself a citizen of the world and holds degrees from the University of Illinois at Chicago and the University of Minnesota Law School. Born and raised in Chicago, his parents originally hail from Bihar, India.

DISCLAIMER: The views and emotions expressed in this essay are those of the author and are not necessarily held, advocated, or even endorsed by any of the institutions with which he may be affiliated.

For more information, please visit:

www.allahmademefunn y.com

www.nawawi.org

www.imancentral. org

www.azhar.com

Wareeth Muhammad's last Interview

Imam Warith Deen Mohammed

“If we become independent thinkers, we can make a contribution”

In his last known interview, Imam Warith Deen Mohammed speaks about American madhabs, Black American culture, and why Barack Obama should be the next US President.

By Michael Vicente Perez and Fatima Bahloul, September 11, 2008

As Imam Warith Deen Mohammed was laid to rest yesterday, many people are learning more about what he was able to achieve during his lifetime of leadership. Too many outside the Muslim community still conflate his leadership among mainstream African-American Muslims with the smaller (yet more visible) Nation of Islam led by Louis Farrakhan. And many Muslims are still unaware of the efforts he made to bridge the gap between disparate Muslim communities, as well as between Muslims and those of other faiths. As Muslim American leaders who worked closely with Imam Mohammed flew to Villa Park, IL for the burial, and mourners reflected on his vision for a united and engaged Muslim community, many are also wondering what legacy "Brother Imam" will leave for Muslim Americans to follow. In this, his last known interview, he speaks to our colleagues at Islamica Magazine about Black American culture, his struggles with the Nation of Islam, and his vision for the future of Islam in America.

You’ve been teaching Islam in the United States for over 40 years. What challenges have you faced and what have you learned from these challenges?

The main challenge we faced was from ourselves. We are newly converted to Islam. And the way we came to Islam was different from other communities. It was intentionally an indirect movement. Teaching Islam at the time of my father, Elijah Muhammad, was a strategy of protest - to protest the condition of black people in America. And I was hoping that, in time, things would get better and that the conditions of black people would be better for blacks in the US.

You were quoted by the Chicago Tribune as saying: "I have tried over the last 10 to 12 years to encourage [American Muslims] to get more religious education, but I have made no progress... American Society of Muslim (ASM) leaders don't support me, but the followers do." Can you elaborate on this?

Yes. Yes. Well first let me first speak of the problem inside our association: the mosques, the schools. The problem is that they were not educated in the teaching of Islam: Qur’an, Arabic, its meanings. They were not given that. So when we go to prisons to accept our imams as chaplains, they tell us that they need to be educated more in the religion.

The imams amongst us don’t want that understanding. They stand in the way. They are really working against what I am trying to do. So all organizations that work for reform suffer that. The Prophet, who sought reform, look how he suffered - back biting and all that. So if he suffered that, how can we expect not to?

What, in your view, distinguishes the experience of Black American Muslims from that of other Muslims in the United States? Has this produced an indigenous Islam amongst Black Americans?

Mainly it's the history: how we became Muslims, the strange routes that we took, the feeling we have in our hearts and minds, our outlook on everything. I am not saying it is negative. It is positive. It encouraged us to become independent thinkers. And if we can become independent thinkers, then we can make a contribution to Islam in America.

Black Americans have a rich cultural tradition including jazz, poetry and other artistic expressions. Is there a relationship between these cultural expressions and Islam?

Yes. Yes. I think our entertainment culture has really influenced America's entertainment culture more than anything else. And we can use this positively to raise the moral life rather than putting it down. I think that nothing has raised the moral life more than that in black American culture. I can name many males and females that have lifted the life in American culture. But nothing compares to the rappers and the musicians.

What is your relationship with African Muslims and scholars? Has this relationship influenced your role in America amongst the Muslim community? Is your outlook Afro-centric?

There is no direct connection. We don’t have any direct connection with them. They are doing their work given their circumstance in the world and we are doing ours. We are separate. We are trying to advance our lives.

But we really appreciate each other. For example, [Howard University professor] Sulayman Nyang. We have contact with him at least 3 or 4 times a year, at least. We meet with him and he shares his views with us and we share our views with him. But as a work effort, we are not connected to him.

As a Sunni Muslim, you've never positioned yourself within any particular madhab. Do you follow any particular school and how, if at all, do you instruct your pupils about the madhab system?

It's because, as I understand, the madhabs are geographically influenced. We are in a totally different geography in America. And I don't think we should adhere to any madhabs because those were influenced by their location and they are different based on their location. The Shafi school and the Maliki school in North Africa and the Wahhabi one in Saudi Arabia. Regions are supposed to develop these madhabs.

I think we are gradually getting a sense of madhabs in America, especially those like me. We are getting a sense of madhabs. And with the coming generation I think that we will be getting a much stronger sense of it. It is coming more and more.

Does the rise of Barack Obama suggest that the US has progressed in terms of race?

He put an end to the black baby crying and whining all the time (Laughs). And we welcome him. We thank God for him. Alhamdulilah. Even if he doesn't become the president – but I strongly believe that he will become the President – his success has already sent signals to our spirits, our sentiments. That will make for a new spirit in black America.

Less attention has been given to Keith Ellison, yet he’s both Black and Muslim. Does his election suggest anything about the future of Muslims in American politics?

I met with him in his mother's house in Maryland. I am impressed with him. Like all elected officials, when they become elected, they have to recognize reality and the issues they have to deal with. They have to serve the country and they can't jeopardize that interest by being too inclined to address Muslim problems.

I think that a lot of financial backers that supported him are disappointed because they expected him to do more. But he can't do more. I don't think that his meaning for us is anywhere near Obama's meaning for us, even though Obama is not on record for being a Muslim. He's on record for being a Christian: he goes to church on Sundays, etc. But just his image as a person helps all of us whether or not we're Muslim or not.

You were the first Muslim to deliver the invocation opening the US Senate; you met the pope in 1996 and in 1999 addressed a gathering of 100,000 at the Vatican. You’ve met with presidents, the Dalai Lama, and Jewish, Christian and Muslim religious and political leaders worldwide. Is interfaith a cornerstone of your mission? What’s unique about your approach?

There are efforts here and there. We know there are African Americans working hard in the community to revive things. But on the whole we are sleeping. So we believe, unlike other people, other ethnic groups in America, we need to be brought to our true human values. And to do that we need to be taught humanity – appreciation for human values – and we need to join humanity. That is more important than racial identity - identification with humanity. Some individuals, educators, have tried to get our people to wake up to that.

I recall a book in which the author wrote, "It seems that somewhere behind me I got separated from my social contract." And that is just what he was talking about, the original life with all people. If you don't have that you can't succeed with your family, you can't succeed with other people. And the Nation of Islam was trying to do that for us - give us a strong sense of identity.

I don't know if you are going to appreciate this language, but African Americans, when we were brought to this land, and were made slaves, the slaves were intensely deprived of going back to their culture or their religions. So we're raised with an intense void inside. So I believe that is why black people lag behind when it comes to community life.

We have giants when it comes to Barack Obama or Colin Powell, and many others. Even females. We have giants, but those are individuals. And they are oppressed. They are depressed. Why? Because they know that the community life of black people is very slow to come around, if it's coming around at all.

Can you talk about your role in the Focolare movement?

I started to come into the FLO (Focolare movement) when I was invited by Victor Hamdani. They learned about me, paid me a visit, and said that they wanted to introduce me to people that will welcome me. So we went to Pennsylvania and we went to the university there and we met with the Secretary General, with the World Congress of Peace. You see, it was WCP back then. There was a slight change in the name.

They told me at one time they wanted me to become the president in the United States (branch) of the organization. At one point, there was an evangelical (who) tried to block me. He would stare at me hard. He didn't want me there. But they took a vote. And the guy came back, and said, "Imam Muhammad, now you are the International president." So we have to work together. We have common goals and beliefs. So we have to work together.

What lessons can the new generation of immigrant Muslims learn from the experience of Black Muslims in the US?

Well, I think they are learning it. And I think they are doing very well. We have to work our way up by working in the system and by being elected into positions of consequence. And I think that is happening - immigrant Muslims are working in politics. But not only politics, but working in the community and serving the needs of the community. And I think that they are doing an excellent job by working in America and defending their civil rights. So there is a growing, real deeply-rooted Muslim life right now in America.

Do you think racism has a role in the relationship between immigrant communities of Muslims and Black Americans?

Yes. But I think it started a long time ago. I'm not comfortable with you writing everything I say (Laughs). We find that immigrant Muslims show more racism than the white man sometimes because the majority of them (whites) have left it out of shame. They are really ashamed of it, what they did to black people.

I find that in the Bible, people find a way, if they want something [racist], they find a way of putting it into Scripture. They got something they can use in the Bible. But the Bible as a whole is against it as we know.

The shaitan has done his work all over the world. And we are all victims. All of us. So we should work together to work against Satan.

Some say that the future of Islam in the US will be led by the African American community. Others predict that the new generations of immigrants will be leading. In 50 years, where do you see Islam in the US?

Islam is a religion that directs us to community, to develop community - under God of course. And to be productive. The same message is in Jesus' teachings. The Muslims that come here, some of them are very intelligent, and they know their religion. They are already doing things. So in 50 years from now, there's a big hope.

Michael Vicente Perez is Senior Editor and Fatima Bahloul is Managing Editor of Islamica Magazine. While the magazine is editorially based in Amman, Jordan, both live in Michigan and are pursuing post-graduate degrees and research in the fields of anthropology and media studies.

9/11 Rumors that Harden into Conventional Wisdom

The Preceeding article was taken from the International Herald Tribune, The writer tries to dissect the results of a research of Arabs opinions, beliefs on the incidents regarding 9-11.

The article however does not represent the blogger's personal opinion, the blogger appears to agree with the respondents opinions, reading the article may provide insights to how western Media distorts facts.

I posted so that our readers may see the other end of peoples viewpoints.

9/11 rumors that harden into conventional wisdom

By Michael Slackman

Published: September 9, 2008
International herald Tribune

CAIRO: Seven years later, it remains conventional wisdom here that Osama bin Laden and Al Qaeda could not have been solely responsible for the attacks of Sept. 11, 2001, and that the United States and Israel had to have been involved in their planning, if not their execution, too.

This is not the conclusion of a scientific survey, but it is what routinely comes up in conversations around the region — in a shopping mall in Dubai, in a park in Algiers, in a café in Riyadh and all over Cairo.

"Look, I don't believe what your governments and press say. It just can't be true," said Ahmed Issab, 26, a Syrian engineer who lives and works in the United Arab Emirates. "Why would they tell the truth? I think the U.S. organized this so that they had an excuse to invade Iraq for the oil."

It is easy for Americans to dismiss such thinking as bizarre. But that would miss a point that people in this part of the world think Western leaders, especially in Washington, need to understand: That such ideas persist represents the first failure in the fight against terrorism — the inability to convince people here that the United States is, indeed, waging a campaign against terrorism, not a crusade against Muslims.

"The United States should be concerned because in order to tell people that there is a real evil, they too have to believe it in order to help you," said Mushairy al-Thaidy, a columnist in the Saudi-owned regional newspaper Asharq al Awsat. "Otherwise, it will diminish your ability to fight terrorism. It is not the kind of battle you can fight on your own; it is a collective battle."

There were many reasons people here said they believed that the attacks of 9/11 were part of a conspiracy against Muslims. Some had nothing to do with Western actions, and some had everything to do with Western policies.

Again and again, people said they simply did not believe that a group of Arabs — like themselves — could possibly have waged such a successful operation against a superpower like the United States. But they also said that Washington's post-9/11 foreign policy proved that the United States and Israel were behind the attacks, especially with the invasion of Iraq.

"Maybe people who executed the operation were Arabs, but the brains? No way," said Mohammed Ibrahim, 36, a clothing-store owner in the Bulaq neighborhood of Cairo. "It was organized by other people, the United States or the Israelis."

The rumors that spread shortly after 9/11 have been passed on so often that people no longer know where or when they first heard them. At this point, they have heard them so often, even on television, that they think they must be true.

First among these is that Jews did not go to work at the World Trade Center on that day. Asked how Jews might have been notified to stay home, or how they kept it a secret from co-workers, people here wave off the questions because they clash with their bedrock conviction that Jews are behind many of their troubles and that Western Jews will go to any length to protect Israel.

"Why is it that on 9/11, the Jews didn't go to work in the building," said Ahmed Saied, 25, who works in Cairo as a driver for a lawyer. "Everybody knows this. I saw it on TV, and a lot of people talk about this."

Zein al-Abdin, 42, an electrician, who was drinking tea and chain-smoking cheap Cleopatra cigarettes in Al Shahat, a café in Bulaq, grew more and more animated as he laid out his thinking about what happened on Sept. 11.

"What matters is we think it was an attack against Arabs," he said of the passenger planes crashing into American targets. "Why is it that they never caught him, Mr. bin Laden? How can they not know where he is when they know everything? They don't catch him because he hasn't done it. What happened in Iraq confirms that it has nothing to do with bin Laden or Qaeda. They went against Arabs and against Islam to serve Israel, that's why."

There is a reason so many people here talk with casual certainty — and no embarrassment — about the United States attacking itself to have a reason to go after Arabs and help Israel. It is a reflection of how they view government leaders, not just in Washington, but here in Egypt and throughout the Middle East. They do not believe them. The state-owned media are also distrusted. Therefore, they think that if the government is insisting that bin Laden was behind it, he must not have been.

"Mubarak says whatever the Americans want him to say, and he's lying for them, of course," Ibrahim said of Hosni Mubarak, Egypt's president.

Americans might better understand the region, experts here said, if they simply listen to what people are saying — and try to understand why — rather than taking offense. The broad view here is that even before Sept. 11, the United States was not a fair broker in the Arab-Israeli conflict, and that it then capitalized on the attacks to buttress Israel and undermine the Muslim Arab world.

The single greatest proof, in most people's eyes, was the invasion of Iraq. Trying to convince people here that it was not a quest for oil or a war on Muslims is like convincing many Americans that it was, and that the 9/11 attacks were the first step.

"It is the result of widespread mistrust, and the belief among Arabs and Muslims that the United States has a prejudice against them," said Wahid Abdel Meguid, deputy director of the government-financed Al Ahram Center for Political and Strategic Studies, the nation's premier research center. "So they never think the United States is well intentioned, and they always feel that whatever it does has something behind it."

Hisham Abbas, 22, studies tourism at Cairo University and hopes one day to work with foreigners for a living. But he does not give it a second thought when asked about Sept. 11. He said it made no sense at all that bin Laden could have carried out such an attack from Afghanistan. And like everyone else interviewed, he saw the events of the last seven years as proof positive that it was all a United States plan to go after Muslims.

"There are Arabs who hate America, a lot of them, but this is too much," Abbas said as he fidgeted with his cellphone. "And look at what happened after this — the Americans invaded two Muslim countries. They used 9/11 as an excuse and went to Iraq. They killed Saddam, tortured people. How can you trust them?"

Nadim Audi contributed reporting.

http://www.iht.com/articles/2008/09/09/africa/09cairo.php

A Eulogy for a Man who had a Leap of Faith

The following eulogy is in memory of Imam Warith Muhammad, the leader of African American Muslims who have recently passed away taken from the Chicago tribune which can be browsed at the links at the end of this article:

Mohammed says he considers himself a "rational man" who thinks through every possible angle of an issue. But he admits with a big laugh, his eyes twinkling, "I've made some female choices that weren't rational."

He has been married four times, twice to the same woman, his first wife. He has nine children, ranging in age from 12 to 42. Several of his children work for him, including Gina Muhammad-Ali, director of advertising at his community's newspaper, the Muslim Journal.

A few years ago, he and NGina attended a Prince concert together. He greatly admires the rock star. "I've been following Prince since he was outrageously nasty," he says. "I was able to see past the nastiness. I saw him as a very intelligent man with a cause. He was in a spirit to lead people away from the grip of the world and free their minds."

Mohammed also has a lifelong love of movies. He used to have to sneak to see movies when his father was alive, because movie-going was prohibited in the Nation of Islam. He once put on a fake mustache and sunglasses to slip unseen into a show. When he took over the Nation, he lifted the ban.

For decades after it was founded in 1930 in Detroit, the Nation of Islam thrived and survived on rigid rules, discipline and blind loyalty. Conformity was a virtue, independence a sin. In the Nation, a Muslim man better have his suit pressed. His hair cut. His fingernails clean. His weekly quota of Muhammad Speaks newspapers sold. The Fruit of Islam, the Nation's security force, was watching.

Wallace Muhammad was always different. Quirky. When he wore a suit, folks say, you'd remember, because it didn't happen often. He had other things on his mind.

It was easy for Wallace to be different then. He was The Elijah Muhammad son, a prince of the "Royal Family." When the Royals came to a Nation gathering, the sea of believers would step aside to clear a path. But being Elijah Muhammad's son did not protect him from Elijah's wrath, especially when he questioned his father about the Nation's theology. Physically, The Messenger was a small man, frail and tormented by asthma. Yet he blew away challenges to his authority like a hurricane. The Nation was not a democracy.

Over the years, Elijah Muhammad banished his son at least three times for heresy. Wallace never could accept the idea that God was a man who walked the Earth in the person of Master W.D. Fard Muhammad, the mysterious founder of the Nation of Islam. The man Wallace was named after.

The believers called such banishment being "put out." For the devout, it was a harsh punishment: Friends wouldn't talk to you; your own blood would turn their backs if they saw you coming down the street.

In the early 1960s, Wallace was put out for being too close to The Messenger's former acolyte, Malcolm X. Both were disillusioned by revelations that Elijah Muhammad had children outside his marriage. Both loved The Messenger, but questioned his message. Both wanted him to change.

"I was influenced by my father all my life," Mohammed says, a trace of sadness in his voice. "And by Malcolm."

The Nation sought to be self-contained, and it had almost everything a believer would ever need--grocery stores, restaurants, schools, clothing shops, cleaners, a bank, farms, a fleet of trucks, a jet, an army of men, office buildings, apartment houses and 80 temples around the country and overseas.

"We were isolated and insulated," says Imam Darnell Karim, Mohammed's friend of more than 60 years. "We shut our ears to everything. We heard only one voice, the leader's."

Then in the late 1940s, Elijah Muhammad invited in the outside world, hiring a Muslim from the Middle East to teach Arabic at the school. Wallace, still a teenager, began reading the Koran with fresh eyes and started seeing more and more discrepancies between the Koran's Islam and his father's. What he learned greatly disturbed him. "All my life I had been trying to understand what my father was teaching," he says. "When I decided it was not acceptable, I really started searching the Koran, looking for answers."

Still, he tried to keep his doubts to himself. He wanted to be an obedient son. He went into the family business, becoming a student minister in the Nation of Islam, speaking publicly at the mosque for the first time at age 17 or 18. His friend Karim remembers him being so nervous that he gripped the rostrum like a life preserver as he spoke. Mohammed remembers speaking for only a few minutes. But he says his closing words shot through the Nation: "We give more attention to the Devil than to Allah."

Mohammed quickly climbed the ranks of the Nation, from foot soldier in the Fruit of Islam to student minister to chief minister of the high-profile Temple #12 in Philadelphia in 1959. "He didn't teach like the other ministers," says his nephew, Wali Muhammad. "He talked much more about the spirit and the soul. He talked much more about the Koran.

Two years later, on his 28th birthday in 1961, Mohammed was sent to federal prison in Minnesota for refusing induction into the United States military. Once again, he was being the obedient son: His father and many of his followers had been imprisoned during World War II for refusing induction. They considered themselves citizens of the Nation of Islam, not the United States. They would not defend a country that lynched their brothers and humiliated their sisters, segregated their families and told their children they were no good, a country that had turned its back on them and pretended they were invisible.

In his 14 months in the Minnesota prison, he spent most of his days and nights studying the Koran. He became even more convinced that the Nation of Islam had to change its message. But he had no idea how. His father had all the power, befitting the Last Messenger of Allah.

When the prison gates opened in 1963, Mohammed returned to the Nation, looking for allies. He found one in Malcolm X, who was becoming openly critical of Elijah Muhammad. In 1964, this association was what got Mohammed "put out" for the first time. His rejection of his father's basic teachings that Fard was God led to his banishment again in the late '60s and for the last time in the early '70s.

On the outside of the Nation, wanting back in, Mohammed and his family were living in Chicago in the early 1970s. To make ends meet he drove a cab, worked as a welder and did whatever else he could find.

When Mohammed was finally readmitted to the Nation in 1974, Elijah Muhammad had only six months left to live. Mohammed says his father gave him great support in his last days. "He told [his staff] I was free to preach. He wasn't holding me to their language any more."

The Elijah Muhammad died the day before Savior's Day, the annual celebration honoring W.D. Fard Muhammad. That year the 20,000 Muslims who filled the hall roared their approval when Wallace, with his family's backing, was proclaimed the supreme minister. According to family and Nation legend, Wallace had been preordained for this moment. The story goes that when Clara Muhammad was pregnant with her seventh child, God, in the person of Fard, told her husband Elijah that the child would be a boy, a special boy, whom they should name after him. The boy would help his father someday and do many great things.

One Muslim says family legend wasn't the only reason Wallace was named the new leader. Many of the ministers who supported him did so "because they thought he was like King Tut, a fool they could control. He fooled them," the man says. "He fooled them all."

Mohammed knew he had to move fast to assert his leadership once his father was gone. "I felt there could be trouble," he says, from potential rivals who might emerge "and maybe start preaching the old way. I also thought the people should have a change right away, while they were mourning my father's death. That would be the time they would be most serious and respectful."

The changes came fast and furious. He had years of pent-up ideas and frustrations. He ordered the chairs ripped out of the mosque so worshipers could prostrate themselves in prayer on the floor like Muslims all over the world. He stepped from behind the rostrum to teach the congregation the proper way to pray. Bilal, the mosque secretary, remembers the "officials gritting their teeth when they bumped their heads on the floor."

He disbanded the Fruit of Islam security force. When he was in exile in 1964, openly criticizing his father, he accused the FOI of stalking him and threatening him with harm. And he once described the FOI as a "punch-your-teeth-out" squad.

He ended the policy of requiring male members to sell 300 copies of the Muhammad Speaks newspaper each week and buy any they did not sell. The circulation of the paper dropped. So did the revenue. "I could have kept the money coming in, just like my father," he says, "but I knew it was un-Islamic. Getting poor people to pay more than they can pay is against the religion. As a Muslim, you should be helping them."

He decentralized the mosque structure, giving individual mosques across the country control of their own affairs.

He said whites could join.

Heads were spinning.

He moved too fast, says Aminah McCloud, an Islamic expert at DePaul University. The people did not have a chance to soak in one change before another came hurling at them from the rostrum. "The people were being psychologically whipped to death."

One of the first whites to join was Dorothy Fardan, a 35-year-old former Catholic with a doctorate in sociology. She walked into the mosque in Albany, N.Y., in the summer of 1975. Her musician husband, Donald Elijah Muhammad, was a longtime member of the Nation of Islam, and she had tried to join years before. The Elijah Muhammad, however, had disapproved of interracial marriages, and certainly did not approve of devils in the mosque.

"I felt no resentment towards the Honorable Elijah Muhammad," Fardan says. "I admired him. I felt he told the truth about the United States. I never personally felt I was a devil."

Fardan, who now teaches at Bowie State University in Maryland, eventually drifted away with her husband from Mohammed's community, though she is still a Muslim "under the teachings of the Honorable Elijah Muhammad." They were unhappy with The Change, although she thought Mohammed sincere and not lusting after power.

One of the things Fardan objected to was Mohammed's embrace of patriotism in 1976. He walked across a stage carrying an American flag, saying it was time for Muslims to recognize and celebrate the U. S. as a great country. Today, he has American flag decals on his car and his hat.

It wasn't easy selling patriotism to his followers in the beginning, he says. He argued that black people had fought and died in every American war. They had blazed trails across the West and designed cities in the East. They had contributed their blood and brains to building the country.

He is not selling a love-it-or-leave-it brand of patriotism, he says, more of a love-it-and-make-it-better. He knows that race matters, that black boys and girls still have a higher hill to climb. And he is not happy about talk of a unilateral invasion of Iraq or about the treatment of Palestinians by Israel and its chief ally, the United States.

"Muslims," he says, "get whipped on too much."

After the 9-11 terrorist attacks, he notes, there was harassment of Muslims, including his 12-year-old son, the youngest of his nine children. "Even now," he says, "we have to be somewhat fearful." But he says the attacks also "woke everybody up" in his community to the need to be more involved in the larger society and its political life.

"I think we have some of the best Americans around," he says. He particularly wants them to get busy in businesses. "Now that the soul is right," he says, "we have to finance the religion. Our imams have to depend on charity."

But he does not want to repeat the mistakes of the Nation's past. He does not want the imams or their mosques controlling and operating the businesses, as was the case in the old days when temptation led to corrupt management. He wants a high wall between God and commerce.

His plan is to find Muslim entrepreneurs and support them with loans and other assistance. His followers operate a meat-processing plant in Hazel Crest and an export/import business and other concerns across the country.

Meanwhile, Mohammed fights the cult of personality every chance he gets. It bothers him that people still want to know if the imam approves even the smallest tasks before anything gets done

"That's from the old school," he says ruefully in an interview. "My father had such control over the people. When he passed, a lot of people were numb, dead almost."

He tells young Muslims at the annual convention not to put him on a pedestal. He insists he's a little guy, and he rattles off some of his I-don't-haves to prove it.

"I don't have a PhD," he says. "I don't have a master's degree. I don't even have a BA. But I'm connected to something mighty great," he continues. "It makes me respectable, honorable in the company of kings, queens and presidents."

What he has, he says, is the same thing the roomful of 250 teenagers share with a billion people around the globe.

"That," he says, "is Islam."

Inna Lillahi wa inna Ilayhi Rajiun

May Allah Bless Warith Muhammad's Soul and grant him jannati ferdaus.

The man who brought back a people back to the correct teachings of Islam .

http://www.chicagot ribune.com/ news/chi- 080909-w- deen-mohammed- photogallery, 0,1283549. photogallery

http://www.legacy. com/CHICAGOTRIBU NE/GB/GuestbookV iew.aspx? PersonId= 117200662