American Muslims and Black History Month

American Muslims and Black History Month

Islamic Society of Michiana Dr. A. Rashied Omar 1

In the Name of God, the Most Compassionate, the Dispenser of Grace American Muslims and Black History Month Islamic Society of Michiana (ISM) South Bend, Indiana (USA)

Jumuah Khutbah

Friday February 15th 2019/Jamad al-Thani 9th 1440 AH 2

Since the year 1976 the month of February has officially been recognized in the United States of America as Black History Month, a designated month during which we celebrate the great contributions and immense sacrifices made by African Americans to the struggles for a more just and humane America. At the Islamic Society of Michiana (ISM), we have for over a decade now joined our fellow American citizens in commemorating the month of February as Black History Month. Black History Month offers us a dedicated time to recommit ourselves to emulating the courageous spirit of the civil rights movement, and the social justice struggles of great American leaders such as Martin Luther King Jr., Malcolm X (also known as Al-Haj Malik Al-Shabbaz), Rosa Parks and Muhammad Ali. But Black history month also provides us with an opportunity to do some sober reflections on how far we have come in ridding America and the world from the scourge of racism and hatred towards people with darker skin pigmentation.

Islam beyond Racism It is my considered view that Muslims should be at the forefront of the struggle to rid the United States and the world from the scourge of racism because such a role resonates fully with the teachings of Islam. The primary source of Islamic guidance, the Glorious Qur’an, is replete with references affirming the dignity of all human beings no matter the color of their skin or languages they speak. For example, in surah al-Rum, chapter 30, verse 22, the Qur’an teaches

us that diversity in our languages and pigmentation of our skin is a sign of Allah (ayat-Allah) and should thus be celebrated and embraced:

ِ ‫الس َم َاوا‬ ‫ض‬ ِ ‫ت َو ْالَ ْر‬ َّ ‫َومِنْ آَ َيا ِت ِه َخ ْل ُق‬ ْ ‫َو‬ ‫ف أَ ْلسِ َن ِت ُك ْم َوأَ ْل َوا ِن ُك ْم إِنَّ فِي َذلِ َك‬ ُ ‫اخت َِل‬ ٍ ‫َلَ َيا‬ َ‫ت لِ ْل َعالِمِين‬ And of the wondrous signs of Allah is the creation

of the heavens and the earth and the variations and

diversity in your languages and in the pigmentation or colors of your skins; for in this there are messages for those who think and reflect. (Q30:22)

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In terms of the above verse all kinds of discrimination on the basis of language or skin color is tantamount to a denial of the wonders/signs of Allah and is no less than an act of kufr i.e. a rejection of a sign of God in creation. In his famous farewell sermon at ‘Arafat on his final pilgrimage, the Prophet Muhammad (pbuh) summed up this anti-racist and egalitarian message of Islam when he proclaimed:

:‫يقول رسول هللا صلى هللا عليه وسلم‬ ‫كلكم آلدم وادم من تراب‬ ‫ِي‬ ٍّ ‫ضل َ ل َِع َر ِب ٍّي َع َلى أَ ْع َجم‬ ْ ‫أَ َل َل َف‬ ‫ِي َع َلى َع َر ِب ٍّي‬ ٍّ ‫َو َل ل َِع َجم‬ َ‫َو َل ِلَ ْح َم َر َع َلى أَ ْس َود‬ ‫َو َل أَ ْس َودَ َع َلى أَ ْح َم َر إِ َّل ِبال َّت ْق َوى‬ All human beings are descendants of the prototype Adam, and Adam has been created from the earth. There is no superiority of an Arab over a non-Arab, or of a non-Arab over an Arab.

Nor is there superiority of a white person over a black person, nor a black person over a white person, except the superiority gained through God-consciousness. Indeed, the noblest of you in the sight of God is the one with the most righteous conduct (taqwa). (Sahih Muslim, Kitab-al-Hajj, #159 and also Sahih al-Bukhari)

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These noble teachings of Islam on anti-racism and the equality of all human beings regardless of skin color, origin or language were not sequestered to the texts and theological treatises of Islam but were actively nurtured by frail human beings with all the normal prejudices and in the concrete social context of seventh century Arabia. Not surprisingly, there were times when the conduct of the early Muslims fell short of Islam’s highest ideals and noble teachings. One such occasion was after a disagreement between the companions Abu Dharr al-Ghaffari and Bilal al-Habashi.

In an attempt to insult Bilal, Abu Dharr called him, “You son of a black woman.” The Prophet Muhammad (pbuh) was extremely upset by Abu Dharr’s comments, so he rebuked Abu Dharr by saying, “That is too much Abu Dharr. He who has a white mother has no advantage which makes him better than the son of a black mother except by righteous deeds.” (The hadith was reported by the companion Abu Umama and recorded in the hadith collection of Al-Bayhaqi).

Abu Dharr was so moved by this admonition and disappointed in his own behavior that he went looking for Bilal and when finding him in the public market place, he placed his head on the ground swearing that he would not raise it until Bilal had put his foot over it. Bilal of course refused to do so. But after he was embarrassed by the public spectacle of Abu Dharr crawling behind him in public and discovering that his friend was not going to leave him until he did so, Bilal lightly placed his foot on Abu Dharr’s neck. The two then embraced each other in a powerful ritual of repentance and forgiveness. (Fi Zilal al-Qur’an, Sayyid Qutb).

The strong and powerful message of non-racialism which is deeply embedded in the ideals of Islam inspired and transformed the life of the famous African-American leader, Malcolm X (Al-Haj Malik al-Shabbaz). He echoes the anti-racist message of Islam in his recounting of his experience of performing the fifth and final pillar of Islam, the hajj, in the following instructive quote:

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“There were tens of thousands of pilgrims, from all over the world. They were of all colours, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a sense of unity and brotherhood that

my experiences in America had led me to believe never could exist between the white and the non-white.” “During the past

eleven days here in the Muslim world, I have eaten from the same plate and drunk from the same glass and slept in the

same bed (or on the same rug) - while praying to the same

God with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blonde, and whose skin was

the whitest of white. And in the words and in the actions and in the deeds of the ‘white’ Muslims, I felt the same sincerity

that I felt among the black African Muslims of Nigeria, Sudan, and Ghana. They were truly all the same-brothers.”

(Autobiography of Malcolm X, New York, 1964)

The Significance of Black History Month in 2019 Black History month affords us the opportunity to focus on more positive aspects of the African American narrative and to seek out the best of African American accomplishments. In 2019 Black History Month comes at a time when we receive the welcome news that the Louisville Regional Airport Authority’s board voted to change the name of its airport to Louisville Muhammad Ali International Airport. This is a fitting tribute to one of the greatest African-American icons of Islam in America. Some of us here at the Islamic Center of Michiana are privileged to have met him during his visits to this masjid, when he used to live at his Berrien Springs farm, which is located about 20 miles from South Bend.

Muhammad Ali passed away on June 3, 2016. He was not only an outstanding boxer who fought for something greater than himself, but his visibility as a poignant, proud “black” Muslim, who was proud of his African heritage, offers a positive example to many black Muslims.

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Muhammad Ali fought for justice, freedom and equality throughout his life and was openly vocal about the state of black people in America. His choice of belief and conscience over fame and fortune resonated far beyond the boxing ring and struck issues of race, faith and identity that continue to confront us all today. It is therefore not surprising that when the Muhammad Ali Centre opened in downtown Louisville, Kentucky in 2005, it did not only display his boxing memorabilia, but exhibits also focused on the core themes of peace, social responsibility, respect, and personal growth. What remains of Muhammad Ali is a legacy of monumental proportions and a reminder of his influence on an entire nation - an inspiration for generations that have been and are to come.

A lot has been spoken and written about the life and legacy of this great African-American icon. However, I would like to recommend that we listen to Muhammad Ali’s own words and advice. One valuable way of doing so, is to read his autobiography written in collaboration with his daughter, Hana Yasmeen Ali, titled, The Soul of a Butterfly: Reflections on Life’s Journey published by Simon and Schuster in 2003. This book is Muhammad Ali’s spiritual memoir and provides its readers with great solace during these troubled times. In his book Ali expresses a spiritual goal as follows:

We can never pray enough, or give enough, or share enough, or care about the world enough, and we could

never love enough to repay God for his gifts to us. Being kind to all of his creatures, showing respect for ourselves and others, treating all people with kindness and showing compassion for the less fortunate, ill, and deprived, is

what we should do. Knowing this strengthens my faith and turns my faith into spiritual awareness. When we

devote all of our actions to a spiritual goal, everything that we do becomes a prayer.

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Positively Engaging Black History Month Black History Month affords American Muslims an ideal opportunity to reconnect themselves with the noble and liberating teachings of Islam and to reflect on how we can advance the struggle against racism and for social justice both within the Muslim community and in American society at large. I would like to propose some modest ways in which American Muslims can positively engage Black History Month.

First, it is necessary to start with some serious introspection. Far too often self-righteous Muslims are quick to see the faults in others but overlook our own realities. How far have we come in integrating and embracing African American Muslims, who according to reliable statistics comprise close to 25% of the total number of Muslims in the United States?

We are all, in one way or another, victims of our socialization and when we are socialized in culturally diverse ways it becomes more difficult for us to embrace the “other�, and consequently we develop racist and xenophobic tendencies. We need to purify and heal our souls and rid our communities from this scourge. But the first stage of purification of our souls (tazkiyat-un-nafs) is acknowledgement.

To acknowledge that we are sometimes racist is never easy. Most of us can easily recognise it in others, and deny that it exists within us. This is particularly true of self-righteous Muslims who tend to exonerate themselves by invoking the anti-racist message of Islam and the growing Islamophobia after September 11, 2001.

Admission and introspection, known to us as muhasaba, can be powerfully liberating strategies.

So-called immigrant Muslims need to do much more to reach out to their brothers and sisters from the African American Muslim community and Black History Month is a good time to recommit ourselves to achieving that goal.

Second, while America has made some important strides in the struggle against racism institutional racism still abounds. One need only listen to a talk show or pick up the newspaper almost every day to see all kinds of racism, bigotry, and discrimination, not just toward AfricanAmericans but toward Hispanics, Arabs and Muslims, being hurled around.

The challenge, for Muslims and its allies in the broader society is not merely to challenge such blatant racism but to defend the strides that American society has made in the struggle against racism and to entrench it within the institutions of this country. This is the challenge that Black History Month holds for Americans. We need to reach out to marginalized Black African American and Latino youth right here in Michiana and engage in concrete acts of social solidarity and mutual empowerment.

Third, in this Black History Month we should ask ourselves: what have we done to empower the new generations of Muslim youth to use the anti-racist message of Islam and the egalitarian values 8

of the struggle of the civil rights movement to transcend racist and xenophobic tendencies and to reach out to other Americans, African American, Hispanics, Arabs, Asians, people of faith and of none? One suggestion is to make sure that African American History is introduced more robustly in Islamic school syllabi and Muslim Sunday School programs. Another is for parents to share the growing literature on the history of Islam and Muslims in America with our children. Parents also have a responsibility to inspire our youth to believe that this country’s democracy does open up so many opportunities for them, that we as parents never had, and that they should seize.

Fourth, in commemorating Black History Month we could do no better than following the sound advice of one of the most eloquent African-American Muslim leaders in America, Imam Zaid Shakir.

According to Imam Zaid Shakir the best thing we as Muslims living in the United States can do to witness to our way of life Al-Islam is to take forward the message and struggle of the civil rights movement and that of the struggle against the “giant triplet� of evil that Martin Luther King Jr. spoke about; namely, racism, materialism and militarism, which is still with us in one way or another.

Let us use Black History Month as the starting point for a new consciousness and appreciation of the ongoing institutional racism suffered by African-Americans and recommit ourselves to forging deep and abiding alliances of solidarity with all marginalized and disenfranchised groups in American society.

At this scared hour of jumu`ah please join me in a special supplication to rid ourselves, the United States of America and the world from the scourge of racism:

Prayer against Racism Ya Rahman Ya Rahim

O Allah, the Compassionate, the Merciful, We thank you for creating us uniquely, in all shapes, sizes, origins, colors and giftedness.

Help us to live in peace and harmony with one another and remind us that we are all created equally.

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Ya Karim O Allah, the Bountiful and Generous, We pray for healing from the contamination of racism and ask for Your help to fight all injustices that cause harm to any human being.

Help us to break down barriers in our communities and assist us in our challenge to uproot racism and bigotry from ourselves, our communities and our world.

Ya Salam wa Rabbal Qist O Allah, the Source of Peace and the Utterly Just, We pray for Your help in our struggle against the powers and institutions that keep racism and bigotry alive.

We pray for the grace and strength to rid ourselves of racial and other stereotypes that oppress some, and provide entitlement to others.

May we have the courage to confront the ongoing decay of racism, bigotry and xenophobia May we always voice our objections to injustices whenever they are in our midst, no matter how mundane they may seem.

May we live with patience, peace and inspired understanding and always strive for justice.

I end with a part of a supplication that the Prophet Muhammad (pbuh) used to say at the end of his ritual prayers (salawat):

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َ ِّ ‫َر َّبنا َو َر َّب ُكل‬ ‫يء‬ ٍ ‫ش‬ ٌ‫أناش ِهي ٌد أَنَّ ال ِع َبادَ ُك َّل ُهم إٍ ْخ َوة‬

Rabbana wa Rabba Kulli Shay-in, Ana Shahidun Anna-l-`Ibada Kullahum Ikhwatun Our Lord and the Lord of all things, I testify that all of humanity is a family. (recorded in the hadith compilation, the Musnad of Imam Ahmad - and reported by the companion Zaid ibn Arqam)

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