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The African American's Islamic Heritage
Why African American Christians Are Turning to Al-Islam
By Imam Ghayth Nur Kashif
11/04/2001
Muslims begin their day, and any endeavor, with the phrase: In the Name of Allah, the Creator, the Most Gracious and Most Merciful.
The Qur'an teaches us that Allah has the most Beautiful Names. Some call him Elohim and Yawah, while others say Jehovah, Jah and many additional appellations, all in recognition of His Sovereignty.
There is a beautiful passage in the Qur'an that 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 belong 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, acknowledgment of the Creator is perfunctory and has little meaning. In their mistaken passion for the separation of Church and State, many even consider making such acknowledgments un-American in any setting other than a church, masjid or synagogue. Such acknowledgments, however, lay at the root of our heritage - whether we be Muslim, Christian or Jew.
If we are to live in peace, this acknowledgment establishes a common ground for all of us from which we can begin to build or repair our relations with one another. This consideration serves as an introduction to our discussion because it is very relevant to the question of racial justice in
America - a matter that is at the root of why African Americans are turning to the practice of Islam.
The observance of "Black History Month" offers a prime example of the lack of racial justice in our society. Although it is generally regarded as a positive American ritual of memorial, the very need to observe the month confirms that, as Americans, we have drifted far from the legacy and concept of the Oneness of God by making the variations of our colors, speech, and languages a cause for division, hatred and oppression.
Why need there be a Black History Month? Why not celebrate "Black History" all year? Until America is ready to include the history and contributions of all its citizens as an integral part of "American History," Black History Month will remain what it is: something of an appendix to American life.
Now 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 as well as the premise of
Roots establish the fact that Islam is endemic to the psyche and heritage of African Americans. This reality, however, has 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. And although the story of
Roots confirmed the Islamic heritage of a great majority of slaves that were brought to America, that fact is muted in the movie version and commentaries on the work.
The reasons are obvious. If African Americans were able to see beyond the "hero" image painted for Malcolm or the "dramatics" of
Roots, and were to begin seeking out the sources of truth by which Malcolm and the people portrayed in
Roots lived, they would no longer remain "mentally" enslaved as they are today.
A profound paradox was placed upon the minds of African Americans brought up in the church. God, or the "Son of God," has been presented in the same image as the historical "slave master" - with blond hair and blue eyes. Most people over 50 years of age or who lived in the south have the vivid remembrance of contradictory themes about God and the lineage of blacks, or "Negroes," in religious history. They can remember commentaries used as texts by preachers that suggest that blacks were the sons of the Biblical Ham, and were cursed to be the slaves and servants of white Christians, Jews and others - till the end of time. Is there any wonder that blacks are still mentally enslaved today, despite their PhD's, MBA's and DDS's?
What then 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 in every heart for justice, peace and equality in the brotherhood of man. For instance, Islam does not make a distinction between the prophets (Peace be upon them). From Adam to Moses to Muhammad (including Daniel, Lot, Joseph, Noah, David and all the rest, known and unknown), no distinction is made other than in their roles and salient qualities of leadership among their people and mankind.
The enslavement of Africans and the subsequent loss of their roots, including their Islamic heritage, left them with a collective deficiency. When these Africans sought true freedom in the Church, for the most part, they found temporary pacification. As that pacification waned over the years, some militancy began to develop - ultimately culminating in the Christian movement of non-violence led by Dr. Martin Luther King.
The King-led movement, however, was limited by the narrow concepts and constrictions embedded in the Christian religion. It played out a "master-slave" drama in an appeal by "inferiors" to seek the acceptance and acknowledgment of them as human beings from their "superiors." It did not speak to the elevated concept of self worth, and social and collective responsibility that is found in Islam. Consequently, once the euphoria of the King movement and the Civil Rights "victories" died down, the mentality of African Americans remained one of "enslavement." Their so-called "gains" appeared to be all but nullified - or diluted beyond recognition.
The concepts planted in slavery and in the practice of religion, including those represented in the imagery of God, remain at the core of the social, educational and political dysfunction among African Americans, whether they be educated or illiterate. It is interesting to note that during the 1960's era of "Black Revolution," neither the "Negroes" nor Black militants spoke much to the issue of self-development, collective economic programs, or independent educational initiatives.
Only in the Islamic community were these concerns emphasized and, in fact, practiced. It is tragic that even today, the Civil Rights Movement has been unable to successfully take up these initiatives nor has a study of Muslim concepts and successes in self-help been commissioned - at least not with the intent of putting them into practice.
The West and other opponents of Islam are indeed strange in nature. They truly represent the epitome of contradiction and hypocrisy. On the one hand, here in America, there is an outcry about things allegedly associated with African Americans such as "affirmative action," welfare, and the crime and drug culture. Yet, on the other hand, when it is suggested that Islam (in philosophy and in practice) has the answers to our social ills, its opponents seek to distract the interested with "alarms" of potential "terrorism."
This fact is even reflected in foreign affairs. When Algeria conducted a true democratic election, a military junta aborted it. Why was there no outcry by the U.S.? Was it because the victors were Muslims?
Let me conclude by saying that Islam is not only a benefit for African Americans, but for the country as well. American leaders should seriously consider Islam when assessing alternatives as solutions to our country's multiplying ills.
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