Common Sense Scholarship

Below is a wonderfully sane discussion on Isa bin Maryum (Jesus Son of Mary), and religion in general, from a fine modern day scholar, Reza Aslan. I was fortunate enough to read his book on the Taliban before, September 11, 2001. Please note his comparisons to the prophets at the end of the interview segment.

Enlightened Commentary on Islam

Asalamu Aliakum.

"I think everything on this earth is being modernized; religious principles and practices, as well as politics..."

Malcolm X remains one of the best examples of the African-American's struggle for a political and cultural independence within the American milieu. His example is always valued, even in these times. Recently, none other than a top leader of Al Queda attempted to lecture President Obama about his authenticity as a black man in America. Image that! Indeed, a figure of backward humanity, female oppression, and violent insurrection would make such narrow comments about race relations in America. Why? Because (some) Arabs have the same paternalistic ideas about Africans that (some) Whites held -- here and in places like South Africa.

Sadly, too many people, of all races, including muslims, have little familiarity with the true dictates of Islam, as evidenced by the Quran. Were African Americans to be influenced by such comments from Islamic extremists, or others who think like them, our fate would have been not unlike those people of the Sudan or Tanzania - where Africans moved toward an invader's interpretation of Islam, but not toward brotherhood among our people and those around us.

Thank Allah for Malcolm's example. Allahu Akbar!

Book Review: Islam & the Blackamerican

I am recommending a book I read recently. If, like me, you are interested in sociology and religious issues, then Sherman A. Jackson wrote what I think is one of the more interesting books on Islam of late. In Islam and the Blackamerican: Looking toward the Third Resurrection, Jackson thoroughly addresses the influence Islam has made on African-American people.

Despite the prominent role of Muslims like Malcolm X, Muhammad Ali and many others held in the popular conscience of America during the 1960's and 70's, the face of Islam today is no longer immediately synonymous with Black people. Vast immigration to the United States, especially by Arab and Pakistani nationals, have changed the image of Islam in America. It is this dynamic, and its consequences for the prototypical African-American Muslim, that Jackson writes about in his book.

Sherman Jackson describes the effective 'appropriation' of Islamic culture into a viable protest culture, and ultimately a contending religious movement by Black Americans. Forerunners of the prevailing Sunni Islamic movement, which most African-American Muslims identify with today, were Noble Drew Ali and the Honorable Elijah Muhammad. Sherman explains how these men were able to forge a new state of consciousness and activism among working class and poor urban Blacks in early 20Th century America. They accomplished this feat using only strains of what Islamic culture that were to survive slavery. Do largely to the vision and organizational brilliance of Elijah Muhammad, immaculately dressed, industrious, educated, disciplined black men became the most recognizable face of Islam in America by the 1970's.

This all changed with the coming of immigrant Muslims. With their [other-worldliness], facility with the Arabic language, social customs -- be they rooted in Islam or not -- and their penchant for non-assimilation, immigrant Muslims became the de-facto authenticators of Blackamerican Islam. This dynamic was made even more possible due to the demise of Elijah Muhammad and the radical changes undertaken by the Nation of Islam's new leadership, W. Deen Muhammad. Sherman reveals how one of the most influential religious movements of the twentieth century found itself fractured and adrift without a paddle in a sea of change.

There is more to Jackson's book than space will allow me to convey. In order to avoid a complete summary of the book, suffice it to say that the author refers, hopefully, to a new resurrection of Blackamerican Muslims. A resurrection that does not compromise either their authenticity as Muslims, or negate their own cultural heritage. This movement is possible without casting off the highest ideas of American style democracy and prosperity, contends Jackson. To this end the Author suggests that African-American Muslims give serious consideration to the wisdom and moral direction espoused through Sufism - an Islamic tradition with well established roots in the Muslim world. Jackson posits that Sufism serves dual possibilities for Black people. First, it reconnects naturally to cultural traditions in West Africa. Second, it can arrests recidivism is the Black Muslim community through its emphasis on piety. And it has a cannon of religious precepts that will stand against scrutiny.

Read Islam and the Blackamerican.