Black Muslims In America

“I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self-respect and a sense of ‘somebodiness’ that they have adjusted to segregation; and in part of a few middle class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best-known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible ‘devil’”.

Islam in two Americas is a delayed thesis argument about the state of Islāmic/American relations in the US, post 9-11. As a delayed thesis, the author, Ross Douthat, opens the debate with a brief explanation of the “two Americas” as he sees it. Within the current political climate that is America today, it would be hard to argue that this divide does not exist.

The “mold of a Muslim post 9/11 was anyone fitting the description of a Muslim, which was wearing a hijab for women and wearing a turban for men. If you went to a mosque, which was the Muslim house of worship, you were considered a Muslim. Anyone who fit that “mold” had a red flag put on them. For example, Rasha and her family were arrested and detained by the FBI in the middle of the night, “because they were being investigated for possible terrorism connections” (21). Due to the heightened level of security after the terrorist attacks of 9/11 committed by Muslim extremist; this family was targeted because of their religious beliefs. Ironically, the Muslim extremism that the terrorists of 9/11 depicted was a direct contrast of the true core Muslim values of honesty and compassion that Muslims are taught in their families. For instance, when she was young, Rasha’s parents taught her “the simple values of honesty, compassion and protecting her honor” (17). Readers can see that Rasha’s family valued their Muslim heritage and brought her up to value them as

In his autobiography Malcolm X writes,“In the past, yes, I have made sweeping indictments of all white people. I never will be guilty of that again – as I know now that some white people are truly sincere, that some truly are capable of being brotherly toward a black man. The true Islam has shown me that a blanket indictment of all white people is as wrong as when whites made blanket indictments against blacks”(Haley 369). Malcolm, the spokesman for the Nation of Islam (NOI), writes this after he has converted from the NOI to Orthodox Sunni Islam. The Nation of Islam strayed very far from traditional Islam, and rather than promoting peace, it promoted hatred against the white man. Malcolm’s conversion

Growing up as a first generation Pakistani American Muslim not only came with the benefits of being exposed to different cultures, but it also came with a continuing challenge to incorporate the two cultures and my religion into the society we lived in. There was always a need to be more American, more Pakistani, while respecting the boundaries of religion. When we went to school, we weren’t American enough, when visiting Pakistan we were often labeled with the acronym ABCD- American Born Confused Desi. We were neither here, nor there. No matter how hard we tried to assimilate into the two societies, we could feel the absence of understanding and acceptance. This search for an identity not only allowed me to easily interact with people facing similar dilemmas, but it allowed me to embrace culture, religion, and people that were different.

     I did my report on Malcolm X. Malcolm X claimed himself as a Muslim. He didn’t always though. He had some very challenging moments in his life. In his earliest childhood memory the Ku Klux Klan attacked his house. They were forced out of their city because his father was a Minister for a Baptist church, and tried recruiting fellow African-Americans to join his church. The white people in the community called them the “trouble Negroes.” They were run out of their community.

* Just because you are Arab does not define you as being a follower of Islam.

David Eggers, in Zeitoun, shows a story of a Muslim American family living through many challenges. After 9/11 Muslim families, like the Zeitouns, face many problems living in America. Eggers wants to inform other Americans on the situation of Muslim living in the United States, present day. People who are uneducated about the Muslim religion need to be informed on how similar lives are of other people all around the United States. These people throw out stereotypes and aim judgments wrongly at the Zeitoun family. Unjust treatment of the Zeitoun family is a cause of assuming and stereotypes. In this biography, Eggers helps inform his readers about

No one is born a racist; they are born in to a racist society. While ‘nature vs nurture’ has been a widely controversial topic, it is undeniable that environmental factors are the real origins of our behavior. The type of environment that we surround ourselves with is what affects people the most. Whether it be public, private, or home schooling, we are required to receive some form of education. In the US about 28% of students ages 12-18 are reported being bullying at school. On average, 7.2% of students admit skipping school due to personal safety concerns (Bureau of Justice Statistics). The Muslim community contributes to the majority portion of the reported victims of bullying. This begs the question: How are American Muslim students being treated

But, no – the man who came into the room was small and slender, really very delicately put together, with a thin face, large, warm eyes, and a most winning smile” (Baldwin 323). Muhammad was a regular man that merely exuded confidence. He had a powerful air around him, because he meant every single word that escaped his mouth. As superior to the Islam movement, Muhammad helped integrate the movement’s demand within as many black communities as he could. He started out with implementing a grocery store in a nearby black community with nothing but Muslim employees. Then slowly came a restaurant and a bakery. Muhammad was well on his way to proving to blacks that they could accomplish their own needs without having “to demand [anything of] the white devil or resort to him” (Clegg 50). According to a New York Times article written by Peter Kihss from March 1, 1961, the movements demand was simply “Separation, not integration… land of our own” (Kihss-Negro Extremist Groups). The black nation of Islam wanted four or five states to be turned over as payment for 300 years of slave labor. This way blacks could more establish themselves as independent and wanting their own states proves that the Muslims wanted to be politically separated as well.

The Nation of Islam empowered many blacks in a time and place where the concept of power was used to oppress. Christianity being a white man’s religion in the eyes of the oppressed, Islam was used in America as a tool for confirmation of beauty. The reminder of inner beauty for the people of color caused substantial growth and powerful movement that impacted American history for generations. The same principles that hoped to empower and give freedom towards African Americans is the same principles that continue to mask the beauty of the Muslim woman. How can two oppressed groups of people, blacks and woman, find two very different outcomes when practicing the Islam faith? Recognizing the differences between the Nation of Islam and the other sects of Islam faith, there is still a center focus on self identity and living into that mold. For some, that means taking back what has been taken away from them, freedom. For others, it continues to mean denying inner desires for something greater than following social norms.

Zeba Khan writes this article in response to the absence of Muslim Americans in politics and in an effort to remedy the issue. The author builds her argument and convinces her audience through the use of an anecdote, evidence and statistics, as well as rhetorical questioning and vivid language.

Most people when they hear the word "Muslim" they only think about the Middle East, without realizing that there are Muslims everywhere. A Muslim is someone who follows the religion of Islam, but it does not necessary need to be people from the Middle East. There are a lot of people around the world that decide to become Muslims for many reasons. These three young women Nousheen Yousuf-Sadiq, Maria M. Ebrahimji, and Kameelah Janan Rasheed come from different racial and ethnic backgrounds, but considered themselves as Muslims. In their individual short stories, they talk about the difficulties that they have being an American and a Muslim woman at the same time. It is difficult for them because having these two identities interferes

In the article “An Imam in America”, author Andrea Elliott (2006) argues that flexibility and creativity should be given higher priority in Islam or other religions when it comes to the assimilation to the modernity of America. Her article is a fine illustration and narrative of the life an imam has to endure in America. Elliot (2006) mentions that in Egypt, where the imam was raised and educated, "imams are appointed by the government and monitored for signs of radicalism or political dissent."(Elliott, 2006). Consequently, there job is spiritual as well as political. However, his life in America proves to be the exact opposite of the training and environment he gained in Egypt. The liberality and modernity of America is a stark contrast to

The message of liberation is addressed quite often the book Islam in Black America. Unlike the scholarly articles, this book goes into depth on the subject of viewing Islam in a broader sense. This allows Curtis to include the Nation of Islam in what Sunni Muslims would consider non-traditional. By doing so, it allows Curtis to portray the Nation of Islam in regards to developing a strategy of liberation for all Muslims around the world.