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Engaged Surrender
one Engaged Surrender In 1991, when I ventured onto the grounds of Masjid Ummah, a mosque in Southern California, I was not new to African American Sunni Islam.1 In college, I had attempted to understand the “evolution” of the Muslim movement by examining the Nation of Islam’s journal Muhammad Speaks from the early 1960s through its transformation into the Muslim Journal, a Sunni Muslim weekly. What began my love of and fascination with the African American Sunni Muslim community is what I now see as an important but naive observation. In 1986, while riding on a bus in Chester, Pennsylvania, in ninety-nine degree weather, I observed a woman walking on the side- walk and wearing dark brown, polyester hijab and veil.2 She had two young children in tow, a boy and a girl, each with the proper, gendered head coverings: a skull cap for the boy and a scarf for the girl. I thought to myself, “Why would a woman in America choose not to be a femi- nist?” Or “Why would a woman in America choose not to have choices?” With respect to the first question, in the feminist literature of the 1970s, the psychological, symbolic, and neo-Marxist approaches to the study of gender asked why women are universally oppressed.3 The as- sumption of course is that in every society women are considered infe- 1 2/Engaged Surrender rior, an assumption that has been challenged in what is often described as “third wave feminism.”4 At the time I asked these questions, in the mid- and late 1980s, I was unfamiliar with the works of, for example, Chandra Mohanty, bell hooks, and Moraga and Anzaldua, who around the same time were articulating the importance of race, class, and nation in terms of women’s experiences with gender. -
Sr. Clara Muhammad (1899-1972) Courage, Conviction and Care North America
Units 1-4 Unit 5 Elementary/Middle Level Teaching Packet < A project of Rabata < Published by Daybreak Press < Supervised by the scholars at the Ribaat Academic Program 2018 Women’s History Month © rabata.org 1 Table of Contents Overview and Overall Objectives 3 Standards 3 Essential Understandings 6 Essential Questions 7 Reference to other units 8 Unit five: 10 Discussion points and Curriculum Connections 12 Activities and Lesson plan 13 Unit five: Student handouts 16 References 27 Rabata and its Projects: 28 2018 Women’s History Month © rabata.org 2 "History looks different when the contributions of women are included." -- The National Women's History Project Teaching Packet Overview: The following material is assembled in hopes of “giving rise to women’s voices.” Its intent is to offer a way that teachers and students can work together to further awareness of both historic and contemporary Muslim women. This guide can be used as individual lessons or to integrate themes and ideas. Overall Objective of Teaching Packet: To acquire attitudes which are essential for citizens of democratic pluralist societies, in particular intellectual honesty, open-mindedness, respect for truth, tolerance, acceptance of differences, empathy, and civil courage. Standards Common Core Language Arts Standards National Social Studies Standards Reading Informational Text: Culture & Diversity Key Ideas and Details CCSS.ELA-LITERACY.RI.5.1 • Assist learners to explore, Refer to details and examples in a text when comprehend, and apply critical explaining what the text says explicitly and information, ideas, and concepts that when drawing inferences from the text. are common across societies, social CCSS.ELA-LITERACY.RI.5.2 institutions, cultures, and cultural Determine the main idea of a text and explain perspectives. -
A Philosophical Hermeneutic Study of the Interview Between Minister Louis Farrakhan and Imam W
Journal of Applied Hermeneutics January 9, 2018 The Author(s) 2018 A Philosophical Hermeneutic Study of the Interview between Minister Louis Farrakhan and Imam W. Deen Mohammed: Toward a Fusion of Horizons E. Anthony Muhammad Abstract The philosophical hermeneutics of Hans-Georg Gadamer has broadened the scope and manner of hermeneutic inquiry. By focusing on aspects of Gadamer’s hermeneutics such as dialogue, the hermeneutic circle, play, openness, and the fusion of horizons, this study sought to apply Gadamer’s ideas to an historic interview that took place between two notable Islamic leaders, Minister Louis Farrakhan and Imam Warith Deen Mohammed. By analyzing the dialogue of the interview and identifying the relevant Gadamerian concepts at play within the exchanges, it was determined that a fusion of horizons did in fact occur. By applying philosophical hermeneutics to a real world dialogic encounter with participants who harbored deep-seated, divergent views, the current study accentuates the use of philosophical hermeneutics as an analytic framework. This study also highlights the utility of using philosophical hermeneutics in inter and intra-faith dialogue specifically, and in the quest for understanding in general. Keywords Hans-Georg Gadamer, philosophical hermeneutics, fusion of horizons, interfaith dialogue, Nation of Islam While early attempts to establish Islam in America were made by individuals such as Mohammed Alexander Russell Webb and the Ahmadiyyas from India, the rise of Islam in America, in large numbers, can be traced to two early movements centered in Black, inner city Corresponding Author: E Anthony Muhammad, MS Doctoral Student, University of Georgia Email: [email protected] 2 Muhammad Journal of Applied Hermeneutics 2018 Article 2 enclaves (Berg, 2009). -
ْالرَّحْ مٰ الرَّحِ يْمِِ ِ ن للاِِ ِِم بِس This Is a Public Repentance of a Former Student
ْ َّ ْ ٰ َّ ْ ِبس ِمِ ِللاِ الرحم نِ الر ِحي ِمِ This is a public repentance of a former student from this school [Sister Clara Muhammad School Of Queens] and a statement of disassociation from them from the year of 2018 to make it clear to the Muslims and the people of this school's wrongdoing and disbelief in Allah so that I may be absolved of my wrong judgment of giving this school support during my graduation speech. I announce that I publicly misguided around 35-50 Muslims who were present at the graduation of this school. So here are the points I would like to make clear as I RETRACT MY STATEMENT OF SUPPORT for this school which was [during my speech], "...If you are thinking about an education, then do not hesitate to enroll yourself [and your children] in this school [the Sister Clara Muhammad School Of Queens] relocated at a Church Of The Christians. With that said here are the point and clear proofs of the Major Disbelief of this school which makes it a school of apostates and not Muslims. Once again, this school is not a Muslims school, but it is a school of Kufr Akbar [major kufr and a school with apostate leadership] 1. This school [the principal, Shirley Dye and their Imams such as the deceased Warith D. Mohammed believes in a different religion called Democracy this making them apostates. Before moving on let us define what Democracy in terms of governance, is... Democracy is the Law Of The People, for the People, and By the People. -
A COMPARATIVE STUDY of the NATION of ISLAM and ISLAM Dwi
A COMPARATIVE STUDY OF THE NATION OF ISLAM AND ISLAM Dwi Hesti Yuliani-Sato A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS May 2007 Committee: Dr. Lillian Ashcraft-Eason, Advisor Dr. Awad Ibrahim ©2007 Dwi Hesti Yuliani-Sato All Rights Reserved iii ABSTRACT Dr. Lillian Ashcraft-Eason, Advisor This study compares the Nation of Islam with the religion of Islam to understand the extent of its religious kinship to Islam. As with other religions, there are various understandings of Islam and no single agreement on what constitutes being a Muslim. With regard to that matter, the Nation of Islam’s (NOI) teachings and beliefs are regarded as unconventional if viewed from the conventions of Islam. Being unconventional in terms of doctrines and having a focus on racial struggle rather than on religious nurturing position the Nation of Islam more as a social movement than as a religious organization. Further, this raises a question, to some parties, of whether the NOI’s members are Muslims in the sense of mainstream Islam’s standard. It is the issue of conventional versus unconventional that is at the core of this study. The methodologies used are observation, interview, and literary research. Prior to writing the thesis, research on the Nation of Islam in Toledo was conducted. The researcher observed the Nation of Islam in Toledo and Savannah, Georgia, and interviewed some people from the Nation of Islam in Toledo and Detroit as well as a historian of religion from Bowling Green State University. -
Condolence Letter from Cardinal George on the Death Of
Office of the President 3211 FOURTH STREET NE x WASHINGTON DC 20017-1194 x 202-541-3100 x FAX 202-541-3166 Cardinal Francis George, OMI Archbishop of Chicago September 12, 2008 Imam Ronald Shaheed C/o Ministry of W. Deen Mohammed 929 W.171th Street Hazel Crest, Illinois 60429 Dear Imam Shaheed, I would like to offer the condolences of the United States Conference of Catholic Bishops to all those who will carry on the outstanding work of Imam Warith Deen Mohammed. Members of our Conference have known Imam W. D. Mohammed as a leading voice of tolerance and wisdom in the Muslim American community. He has also been at our side in the field of interreligious cooperation, particularly through his decade-long friendship with Chiara Lubich and the Focolare Movement. I pray that Catholics and Muslims of all races and ethnic origins will make their own Chiara’s “commitment to actively carry forward a peaceful revolution of universal brotherhood” which both she and Imam Mohammed believed to be God’s plan for humanity. Imam W. D. Mohammed’s message was also welcomed by our late Holy Father, Pope John Paul II, when the Imam delivered a message on behalf of the Muslim faithful in October, 1999, at St. Peter’s Square in Rome. I pray that the day of the Imam’s death may become a day on which to reflect on the life and message of those who have put the religious truths we share into daily practice. The bounds of love for God and neighbor are stronger than the culture of death; the practice of dialogue and humanitarian service form the foundation of an enduring edifice of peace for the entire human family. -
Black Islamic Evangelization in the American South Chester Warren Cornell University of Arkansas, Fayetteville
University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 5-2018 Black Islamic Evangelization in the American South Chester Warren Cornell University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the African American Studies Commons, History of Religion Commons, and the Islamic Studies Commons Recommended Citation Cornell, Chester Warren, "Black Islamic Evangelization in the American South" (2018). Theses and Dissertations. 2785. http://scholarworks.uark.edu/etd/2785 This Dissertation is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected], [email protected]. Black Islamic Evangelization in the American South A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History by Chester Warren Cornell Hendrix College Bachelor of Arts in Religion, 1995 Boston University Master of Theological Studies, 2003 May 2018 University of Arkansas This dissertation is approved for recommendation to the Graduate Council. ___________________________ Calvin White, Ph.D. Dissertation Director ___________________________ David Chappell, Ph.D. Committee Member ___________________________ Jim Gigantino, Ph.D. Committee Member Abstract Broadly speaking, my research focus is on African American religion, with particular interest in the various manifestations of black Islam in the United States. I am particularly interested in the question “Has religion served as an opiate or stimulant for black political protest?” And my research attempts to answer it by chronicling the experiences of black Muslims in southern prisons. My dissertation builds on Michelle Alexander’s groundbreaking book The New Jim Crow: Mass Incarceration in the Age of Colorblindness (2010). -
The Qur'an Comes to America: Pedagogies of Muslim Collective Memory
The Qur'an Comes to America: Pedagogies of Muslim Collective Memory Timur Raufovich Yuskaev A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies Chapel Hill 2010 Approved by: Professor Carl W. Ernst Professor Bruce B. Lawrence Professor Omid Safi Professor Yaakov Ariel Professor Charles Kurzman ©2010 Timur Raufovich Yuskaev ALL RIGHTS RESERVED Abstract Timur Raufovich Yuskaev: The Qur‘an Comes to America: Pedagogies of Muslim Collective Memory (Under the direction of Carl W. Ernst) This dissertation examines contemporary American Muslim exegesis of the Qur‘an. I argue that local interpretations of the Qur‘an are shaping a new Muslim culture of global importance, where English serves as a Muslim tongue and the Qur‘an as an American sacred text. The dissertation is organized in four sections, each exploring the rhetoric of a prominent Muslim American intellectual who represents a distinct stream of Muslim discourse. The first two chapters focus on written exegesis and highlight the work of Fazlur Rahman, a Pakistani-American modernist scholar, and Amina Wadud, an African- American Muslim feminist. I analyze how Rahman and Wadud translate the modern notion of gender to resonate with the Qur‘an. The next two chapters present oral interpretations advanced by two preachers, Warith Deen Mohammed, the leader of the largest African-American Muslim movement, and Hamza Yusuf, the most recognizable spokesperson to the second generation of immigrant Muslims. Mohammed and Yusuf serve as examples of the discourse of Islam as an American public religion. -
Evaluating the Impact of Interfaith Dialogue Between the Muslim
EVALUATING THE IMPACT OF INTERFAITH DIALOGUE BETWEEN THE MUSLIM AMERICAN SOCIETY AND THE CATHOLIC CHURCH, ESPECIALLY THROUGH THE FOCOLARE MOVEMENT, FROM THE PERSPECTIVE OF INDIGENOUS MUSLIM AMERICANS A Thesis submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies By Tariq S. Najee-ullah, B.S. Georgetown University Washington, D.C. October 30, 2017 Copyright 2017 by Tariq S. Najee-ullah All Rights Reserved ii EVALUATING THE IMPACT OF INTERFAITH DIALOGUE BETWEEN THE MUSLIM AMERICAN SOCIETY AND THE CATHOLIC CHURCH, ESPECIALLY THROUGH THE FOCOLARE MOVEMENT, FROM THE PERSPECTIVE OF INDIGENOUS MUSLIM AMERICANS Tariq S. Najee-ullah, B.S. MALS Mentor: John Borelli, Ph.D. ABSTRACT In this age of intense polarization between liberal freedom and political correctness, on the one hand, and the demagoguery of religious extremists and politicians, on the other hand, there is unending argument, strife, and brinkmanship threatening the peace of our civil society. Religion is frequently used to polarize parties instead of bringing humanity together and invoking the better angels of human nature. Rather than helping bring agreement via dialogue, religion is used to create enemies. Religion is being used to wage war and evoke fears instead of establishing peace and building fruitful alliances. Interfaith dialogue represents a meaningful way to bring parties together peacefully in a way that resolves conflicts and creates friendships. Additionally, interfaith dialogue allows for spiritual sharing and spiritual companionship which opens pathways of communication that lead to opportunities for greater mutual respect and shared understanding. -
Profile: the Leadership and Legacy of Sister Clara Muhammad
Profile: The Leadership and Legacy of Sister Clara Muhammad Bio from Sapelo Square: An Online Resource on Black Muslims in the U.S. Behind every great man is a great woman. Sister Clara Muhammad, or the First Lady of the Nation of Islam, was an extraordinary woman who supported two giants in the history of American Islam: her husband, the Honorable Elijah Muhammad, and her son Imam Warith Deen Mohammed. Without her, there would not have been a Nation of Islam or the unique Sunni community that evolved from it, one attuned to the concerns and aspirations of wom- en. Born Clara Evans near Macon, Georgia, in 1899, she experienced firsthand the injustices of the Jim Crow South. Like millions of African Americans who migrated north to escape its harsh realities, she and her husband Elijah Poole arrived in Detroit in 1923 with two infants. Hard times persisted up North as they struggled to support their growing family without full-time employment. Sister Clara described in a 1967 Muhammad Speaks article, “With five children, there were times we didn’t have a piece of bread in the house, nor heat, water or even sufficient wearing apparel. My husband would walk the streets looking for a job daily, but would come home with no job. I would go out and try to help him, but with five children I could not work steadily. However, I was successful when I went door to door, asking for work.” Clara, therefore, experienced the common reality of black women working as domestic servants in white homes where their humanity was insulted with scant wages and the risk of sexual violence. -
Blackislamsyllabus
#BlackIslamSyllabus This project is curated by Dr. Kayla Renée Wheeler and was inspired by Prof. Najeeba Syeed, #BlackInMSA, and Muslim ARC. The goal of this project is to provide teachers, professors, researchers, journalists, and people interested in learning more about Islam with resources on Black Muslims to promote a more inclusive approach to the study of Islam. If you would like to contribute to this project, post your recommendations on Twitter using #BlackIslamSyllabus or email me at [email protected]. If you would like to support efforts to transform the syllabus into a website that will include author video interviews, book reviews, and a more accessible layout or thank me for my labor, please donate: paypal.me/kaylareneewheeler Islam in the Americas Sultana Afroz, “From Moors to Marronage: The Islamic Heritage of the Maroons in Jamaica”, Journal of Muslim Minority Affairs, 19/2 (1999), pp. 161-179 Sultana Afroz, “Invisible Yet Invincible: The Muslim Ummah in Jamaica”, Journal of Muslim Minority Affairs, 23/1 (2003), pp. 211-222 Hishaam Aidi, “Jihadis in the Hood: Race, Urban Islam and the War on Terror” http://www.merip.org/mer/mer224/jihadis-hood Zaheer Ali, “Return to Roots: African Americans Return to Islam through Many Paths”, Islamic Horizons (July/August 2005), pp. 16-35. Herbert Berg, “Mythmaking in the African American Muslim Context: The Moorish Science Temple, the Nation of Islam, and the American Society of Muslims”, Journal of the American Academy of Religion, 73/3 (2005), pp. 685-703. Sylvia Chan-Malik, Being Muslim: A Cultural History of Women of Color in American Islam (2018) James L. -
The Increasing Conversion to Islam Since 9/11: a Study of White American Muslim Converts in Northwest Ohio
THE INCREASING CONVERSION TO ISLAM SINCE 9/11: A STUDY OF WHITE AMERICAN MUSLIM CONVERTS IN NORTHWEST OHIO Khaled Esseissah A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS May 2011 Committee: Dr. Lillian Ashcraft-Eason, Advisor Dr. Babacar M'Baye Dr. Radhika Gajjala © 2011 Khaled Esseissah All Rights Reserved iii ABSTRACT Dr. Lillian Ashcraft-Eason, Advisor This thesis explores the trajectories of conversion to Islam among White Americans after 9/11 in Northwest Ohio by analyzing the social and cultural forces that influenced these individuals’ conversion experiences, relationships with pre-9/11 converts, and interactions with the rest of American society. This research project addresses two significant themes that are related to the increasing conversion to Islam in Northwest Ohio after the tragic attacks of September 11th. First, I argue that the increase of Anglo- Americans’ conversion to Islam was a reflection of their dissatisfaction with some of the social, cultural, and religious practices in present America. In the narratives of my informants, I identify a number of motivational factors such as social protest and marriage, especially for women, as major reasons for the conversions of Americans to Islam. Second, I discuss the ways in which American converts to Islam act as critics of immigrant Muslims, especially non- practicing Muslims. I examine how their disappointment with transnational Muslims motivates them to establish a distinct American Muslims’ religious identity that speaks to their cultural and social needs. Overall, the result of my research indicates that post-9/11 Ohioan Muslim converts are happy and satisfied with their new faith despite all the challenges they face in America.