The
African American's Islamic Heritage
by Imam Ghayth Nur Kashif
(This paper was delivered before the National Association
of the Aged, Washington, D.C)
Ghayth Nur
Kashif is Resident Imam for Masjidush-Shura
in Washington, D.C
We,
as Muslims, always begin our day and any endeavor with this phrase, "In
the Name of Allah, the Creator, the Most Gracious and Most Merciful."
The Qur'an teaches us that He has the most Beautiful Names. He is called God by
some, Elohim and Yawah by others, Jehovah, Jah, and many other appellations, all in recognition of His
Sovereignty.
There
is a beautiful passage in the Qur'an which reads: "There is no god but
He, the Sovereign, the Holy, the Source of Peace, the Guardian of Faith, the
Preserver of Safety, the Exalted in Might, the Irrepressible, the Supreme,
Glory be to Allah above the partners they attribute to Him. He is Allah, the
Creator, the Evolver, the Bestower of Forms (or
colors). To Him belongs the Most Beautiful Names: "Whatever is in the
heavens and on earth declare His Praise; He is the Exalted in Mighty, the
Wise." (59:23-4)
For
many Americans, acknowledgement of the Creator is perfunctory and of little
meaning. In the mistaken passion for the separation of Church and State, many
even find such acknowledgements un-American in any setting other than a Church,
Masjid or Synagogue. Such acknowledgements, however, lay at the root of our
heritage, whether we are Muslim, Christian, or Jew. Furthermore, such
acknowledgment establishes a common ground for all of us, upon which we can
begin to build, or repair the relations we must have with one another if we are
to live at peace. We have chosen this introduction to our paper because we find
it very relevant and fitting to the question of racial justice in America.
We
are all cognizant of "Black History Month." It is generally
considered a very positive introduction into American memorial rituals, however, it says something else. It confirms that
we have detoured so much from the legacy and concept of the oneness of God that
we have made the variations of our colors, speech, and languages a cause for
division, hatred and oppression. Why should there be a "Black
History" month? Why not a "Black History" year? Until America is
ready to include the history and contributions of all of its citizens as an
integral part of "American History," the "Black History"
month will remain what it is: something of an appendix to American life.
Turning
to our subject: The African-American's Islamic Heritage, we will begin by addressing
two caveats always included in the historical tradition: The eulogy of Malcolm
X (Malik El-Shabazz), and Alex Haley’s classic work, "Roots." It is
interesting to note that both the life and history of Malcolm and the premise
of "Roots" establish the fact that Islam is endemic to the psyche and
heritage of African Americans. These aspects, however, have often been ignored
amidst the revel and celebration of African-American "contributions"
to American life.
In
the case of Malcolm, for instance: His "militancy" is emphasized
while his dedication to Islamic principles is played down. His legacy is
attributed to his gregarious personality rather than to Islam, the professed
"source" of his strengths. In the case of "Roots," that
confirmed the Islamic heritage of a great majority of slaves brought to
America, the emphasis is muted in the movie version and commentaries on the
work. The reasons appear quite obvious. Should the African Americans be able to
see beyond the "hero" imagery painted for Malcolm, or the
"dramatics" of "Roots," and begin to seek out the sources
of truth by which he and the people of "Roots" lived, they would no
longer remain "mentally" enslaved as they are today.
For
African Americans who were brought up in the church, for instance, a profound
paradox was placed upon their minds. God, or the "Son of God," was
presented in the same image as the historical "slave master," blond
haired and blue eyed. For those over 50 who lived in the south, there is the
remembrance of vividly contradictory themes about God, and about the lineage of
blacks or "Negroes" in religious history. They remember the
commentaries, even used as texts by the preachers that suggested blacks were
the sons of the Biblical Ham, and were cursed to be slaves and servants to
white Christians, Jews, and others till the end of time. Is there any wonder
that blacks are yet mentally enslaved today, despite their Phd's and MBA's and DDS's?
What
is the attraction to Islam for African Americans? It is not just that it brings
clarity to religion, but that its quintessence embraces the yearning of every
heart for justice, peace and equality in the brotherhood of man. Islam does not
make distinction, for instance, between the Prophets (peace be
upon them). From Adam to Moses, to Muhammad, including Daniel, Lot, Joseph,
Noah, David, and all the rest; those known, and unknown, no distinction is made
other than the roles and salient qualities in leadership among their people and
among mankind.
The
enslavement of Africans, and the loss of their roots including their Islamic
heritage, left them with a collective deficiency. These Africans, seeking true
freedom, sought to find it in the Church -- but for the most part found
temporary pacification. As the pacification waned over the years, some
militancy began to develop, and ultimately culminated in the Christian movement
of non-violence, led by Dr. Martin Luther King. The King-led movement, however,
was restricted by the limited ideas and constrictions embedded in the religious
concepts spoken of above. It was still playing out a "master-slave"
drama. It was an appeal by "inferiors," seeking acceptance and
acknowledgement from "superiors" as human beings. It did not speak to
the kind of elevated concept of true self-worth, social and collective
responsibility as we find in Islam. Consequently, we find that after the
euphoria of the King movement and the Civil Rights "victories," the
mentality of the African American today is still one of
"enslavement." The so-called "gains" it appears, are all but
nullified or diluted beyond recognition.
The
concepts planted in slavery and in the practice of religion, including the
imagery of God, remains at the core of social, educational, and political
dysfunction among African Americans, whether educated or illiterate. It is
interesting to note that during the 60's "Black Revolution," neither
the ‘Negroes’ nor the Black militants spoke to the issue of self-development,
collective economic programs, nor independent educational initiatives. It was
only in the Islamic community that these concerns were emphasized, and in fact
practiced. It is tragic that even today, the Civil
Rights Movement has been unable to successfully take up these initiatives. No
program has been commissioned to study the Muslim concepts and successes in
self-help, at least not with the intent to put them into practice.
The
West and other opponents of Islam are strange in nature. They truly represent
the epitome of contradiction and hypocrisy. On the one hand, here in America,
there is this outcry about "affirmative action," welfare, and the
crime and drug culture that is allegedly associated with African Americans. On
the other hand, when it is suggested that Islam, in philosophy and in proven
practice has the answers, the opponents seek to distract those interested with
"alarms" of potential "terrorism." It is even reflected in
foreign affairs where, for instance, Algeria conducted a true democratic
election, yet when a military junta aborted it, there was no outcry by the U.S.
Why? Because the victors were Muslims.
Let
me conclude by saying that Islam is not only a boon for African Americans, but
for the country as well. It needs to be seriously considered by American
leaders when accessing plans and alternatives being offered as solutions to the
country’s multiplying ills.
Posted March 26, 1999