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  • Patience During the Times of Trials and Tribulations

    Patience During the Times of Trials and Tribulations

    Click here to listen audio podcast of this article

    These days Muslims are being tested, from being mocked at to intrusions of surveillance, the threat of expulsion, and even vile remarks towards Allah SWT, The Creator and Sustainer of all that exists. In these tough times, it is faith in Allah SWT, sabr (patience and perseverance) and tawakkul (trust in and reliance on Him SWT) that bring about calmness amidst the chaos and turmoil, bestowing peace and tranquility to the hearts. Moreover, sabr provides illumination – light, guidance, and clarity – in moments of darkness, as Rasoolullah (peace be upon him) said, “… patience is illumination.”

    The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again.

    Often sabr is translated as patience or withstanding with patience whatever difficulty has befallen a person. One may think that it is a passive state of accepting the tests and trials of this dunya, including those inflicting injustice or oppression. But another meaning of sabr is “tasabbur” or perseverance. This is the ability to continue on in spite of difficulties, with steadfastness and unwavering purpose. So sabr is not fatalistic resignation, a passive acquiescence to a situation or circumstances. Both aspects of sabr, patience and perseverance, are required when going through trials and tribulations. And let us be reminded that Allah SWT is with those who have sabr: “And be patient and persevering, for Allah is with those who patiently persevere” (Quran 8:46). For sure, Allah SWT tests the believers throughout their lives, from childhood to old age. Our status in this life can change instantly, from richness to poverty, ease to hardship, joy to sadness, health to sickness, security to fear – life has ups and downs and phases of good or ill fortune.

    He SWT tested each and every one of the Prophets and He likewise tests each one of us. He tests us as individuals, as families, as communities, and as nations. And certainly He SWT tests the Muslim ummah. As He SWT says in the Quran: “…Do people think that they will be left alone because they say, ‘We believe,’ and will not be tested.” More importantly, in each of these tests the believers are measured as to how truthful they are to their belief. Allah SWT says in the very next verse: “And We indeed tested those who were before them. And Allah will certainly make known those who are true, and will certainly make known those who are liars” (Quran 29:1-3).

    Rasoolullah (pbuh) endured all that persecution with sabr and tawakkul in Allah SWT, with grace, tolerance, forbearance, self-control, and absolute resolve. He never gave up.

    So these difficult times we are enduring are part of the test. Rather than shaving one’s beard or taking off the hijab, Muslims should feel honored to visibly represent Islam, a declaration that fear will not extinguish faith! When the genocide took place in Bosnia two decades ago, many Bosnians did not even know how to perform wudhu; but when they were threatened with oppression or even slaughter just because they had a Muslim name, they stood fortified in their faith, proud to be Muslim. Indeed, we must never think that anyone will enter Jannah without being tested. Allah SWT says: “Or do you think that you will enter Paradise without such [trials] as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When [will come] the Help of Allah?’ Yes! Certainly, the Help of Allah is near!” (Quran 2:214).

    Practicing Sabr – Three Requisite Ways

    In Islam, there are three requisite ways in which we must strive to practice sabr. Indeed, in our circumstances today, sabr becomes waajib or compulsory.

    First: Sabr in handling challenges and tests from Allah

    Allah gives the most striking examples of sabr in the lives of the Prophets, as they showed patience and perseverance in situations that tested the very mettle of their faith. A few examples are Prophet Yusuf (pbuh), as a child, being thrown into a well and abandoned by his own brothers; Prophet Yunus (pbuh) in the belly of a whale for three days; Prophet Ayoub (pbuh) tested with loss of health, wealth, and family. And of course all of the prophets were tested and demonstrated great sabr, but there are five who are referred to as “ulul azm,” those with exceptional azm, an unfaltering and unwavering resoluteness of belief and action. These five are Prophets Noah, Abraham, Moses, Jesus, and Muhammad, peace be upon all of them. They never deviated from their devotion to Allah, and remained resolute only for Allah SWT’s pleasure.

    In fact, Allah tests most those that He loves. Rasoolullah (pubh) said: “The Prophets, then the righteous, then those nearer to perfection – a man will be tested with regards to religion. Hence if he is firm in his religion his test will increase, and if he is weak in his religion it is lightened. And a servant will continue to have tests until he walks this earth without any sins.” Of course, both good and ill fortune can be a test. Yet we are assured that every test and trial brings good as long as we demonstrate gratitude in times of ease and sabr in times of hardship. Rasoolullah (pbuh) describes this: “Strange are the ways of a believer for there is good in every affair of his, and this is not the case with anyone else except in the case of a believer; for if he has an occasion to feel delight, he thanks [Allah SWT], thus there is a good for him in it; and if he experiences trouble and has sabr, there is a good for him in it.”

    Today, as we are bombarded with bigotry, rejection, hatred, and even physical abuse, we must not give up, but be steadfast and persevere. This is what causes our iman to increase in Allah SWT. We are reminded of what Prophet Musa (pbuh) said to the Bani Israil: “Moses said to his people, ‘Seek help in Allah and be patient. Indeed, the earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous” (Quran 7:128).

    Second: Sabr in obeying Allah’s commands

    Throughout our daily lives, especially when performing our ibaadaat (acts of worship), we are taught to be patient and to be steadfast in obeying Allah’s orders. The obedience of a Muslim towards Allah SWT and his Messenger (pbuh) must be based on and backed by a strong character of sabr. This is because without patience and perseverance, it is hard for us to consistently perform all our religious obligations with complete sincerity and devotion. With regards to exercising patience, Allah SWT says, “And await in patience the command of your Lord; for verily you are in Our sight. And celebrate the praises of your Lord when you arise” (Quran 52:48).

    Indeed, patience and perseverance are required because our salaah, zakaah, and fasting, our zhikr of Allah SWT, or wearing the Muslim-identifying hijab or a beard, are not always easy and convenient. They require us to have sabr in fulfilling them. Sometimes they become a test for us, yet we have to try our best to fulfill them, for none but Allah SWT. Unfortunately there are those who reject Allah SWT spend their wealth to prevent those who believe from worshipping Allah SWT. But patience and perseverance is required to withstand such onslaughts. Allah SWT says, “Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah. So they will spend it; then it will be for them [a source of] regret; then they will be overcome. And those who have disbelieved – unto Hell they will be gathered” (Quran 8:36).

    Third: Sabr in refraining from Allah SWT’s prohibitions

    Sabr is required to hold oneself accountable for all actions, and that means, with regard to Allah SWT’s prohibitions, practicing restraint and holding back from all that is forbidden, disobedient, or harmful to one’s character or religious state and standing in the eyes of Allah. We practice patience in the face of annoyance or frustration so that we don’t engage in loss of temper or unfair criticism. When we experience sorrow or suffering or misfortune, we are patient, persevering with faith and guarding against bitter complaint or hopelessness. By practicing sabr in daily living, at times when things just don’t go right or as planned, we fortify our capacity to refrain from the haram, those things that are explicitly forbidden such as fornication and adultery, usury, using or consuming intoxicants, backbiting or suspicion, exploitation or fraud in business practices and dealings, and all other forbidden or unlawful things as specified by Allah SWT. We should remember that Allah is the All-Seeing and All-Knowing. We are also reminded of His promises of reward if we exercise sabr in refraining from His prohibitions.

    Benefits in Practicing Sabr

    1. Sabr results in Allah’s mercy and guidance. Allah Says in the Qur’an: “They are those on whom are the blessings from their Lord, and receive His Mercy; and it is they who are the guided ones” (Quran 2:157). Allah also says: “… those who have sabr and do right actions, for them is forgiveness and a great reward” (Quran 11:11).
    2. Sabr leads to intelligence in thought and action. One of the major factors preventing people from acting in reasonable, thorough, or prudent ways is their impulsive thinking and behavior. Sabr is the remedy for that since it is the willingness to take the appropriate or necessary time to think things through, to think before acting, to avoid being hasty or careless or reckless. With sabr, one is organized and methodical, not haphazard. One is conscious of cause and effect and considers consequences that follow one’s actions. Sudden intense emotion or desire, not countered by sabr, shuts down the mind and pushes people to act without thinking. For this reason, when he was asked for advice by one of his companions Rasoolullah (pbuh) replied, “Don’t get angry.” And the companion kept on asking for more advice, and each time Rasoolullah responded: “Don’t get angry.”
    3. Every single time we practice sabr when difficulty or hardship befalls us, Allah removes some of our sins. The Prophet (pbuh) said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.”
    4. Allah SWT grants true leadership to those with sabr. He SWT says, “And We made from among them leaders guiding by Our command, so long as they exercised sabr and were certain of Our signs” (Quran 32:24).
    5. Most importantly, the reward for demonstrating sabr in this life will be in the highest plains of Jannah. May Allah SWT make us amongst those who attain that great reward. He SWT tells us: “And those who have believed and done righteous deeds — We will surely assign to them of Paradise lofty dwellings beneath which rivers flow, wherein they abide eternally. Excellent is the reward of the [righteous] workers who persevere in patience and upon their Lord rely” (Quran 29:58-59).

    Some Methods for Acquiring Sabr

    In these troubling times, increasing our sabr is essential. Here are a few ways to do that:

    • Make zhikr of Allah SWT — These days we should be engaged in zhikr (remembrance) of Allah. Our morning and evening zhikr (al-ma’thuraat, prophetic supplications) should be recited for protection and for peace of mind. Allah the Almighty says in the Quran: “…Verily in the remembrance of Allah do hearts find rest!” (Quran 13:28). When we do our part to defend Islam, the Prophet (pbuh), and ourselves, we feel good about that. And when fair-minded non-Muslims defend our rights, we feel supported and reassured of goodness in humanity. It is, however, our remembrance of Allah, of His help, support, and the certainty of success that brings about the greatest joy. Allah SWT tells the believers: “Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise” (Quran 3:126).
    •  Keep in mind the qadr of Allah SWT — We must keep in mind that everything comes from Allah SWT. We must be firm in our belief and faith in qadr, divine destiny, that Allah SWT has planned the entire universe and the existence of all things with His perfect justice and wisdom, and that only He possesses profound and complete knowledge of the past, present, and future. With this foremost in our minds, we will be able to put our trust in Him, fully aware that He decrees things according to a wisdom far beyond our comprehension, and that Allah SWT is in control of everything. “Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds” (Quran 7:54).
    •  Gain strength from the Sunnah of Rasoolullah (pbuh) — Whatever the adversity or heartache we experience, we must not give up. We gain strength from the life of Rasoolullah (pbuh). During the Makkan period, from the time Rasoolullah declared his prophethood until he was expelled, he suffered torments and persecution by the Quraysh, almost beyond human endurance:
    • mockery, threats, verbal abuse, accusations of being a sorcerer, poet, liar, or madman; clamorous noise made while the Quran was being recited
    • open hostility and campaigning against Rasoolullah by kin (Abu Jahl and Abu Lahab)
    • rejection by his own people and the result that he had no clan protection; devastating boycott of his entire tribe; expulsion
    • pressure on his close family members to force him to stop preaching; torture of some of his followers such as Bilaal (RA) and killing of some such as Sumayyah (RA) and her husband Yasir (RA); offering to Abu Talib to exchange Umaarah, the son of one of the Quraysh leaders, for Rasoolulah, in an effort to stop the Prophet’s mission
    • Quraysh instigating some among the People of The Book to confront Rasoolullah (pbuh) with hard questions about religious matters, hoping he would be unable to answer correctly or effectively
    • camel entrails being thrown on him; being pelted with stones and expelled from Taif; assassination attempt; confiscation of property; plotting by various tribes to eliminate the Muslims

    Rasoolullah (pbuh) endured all that persecution with sabr and tawakkul in Allah SWT, with grace, tolerance, forbearance, self-control, and absolute resolve. He never gave up. In fact, every time they endured persecutions, he and his companions became stronger. And many who engaged in harassing and oppressing the Muslims, themselves, in time, became upright Muslims, devoted to and defending Islam. One only need to look at the example of Abu Sufyan who was the leader of the disbelievers. In the end, he accepted Islam, and from his generation came the Umayyad Dynasty. And let us never lose sight of the fact that because of the patience and perseverance of Rasoolullah, the world today is filled with 1.8 billion Muslims, found in every nook and corner of the globe, just as Rasoolullah (pbuh) predicted: “This message will reach to wherever the night and day have reached. Allah shall not leave any home built by clay or stones or by animal skin [tent] except Allah will make this religion to enter it, to give honor to those who are honorable and to disgrace those who are disgraceful. Allah shall give honor to Islam, and Allah shall give dishonor to unbelief” (Musnad Ahmad).

    Let me end with an inspiring statement from Rasoolullah (pbuh): “The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities. And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts it down when He wishes.” We can understand from this that the believer endures all difficulties with sabr until Allah provides relief. The believer can be blown about, shoved off-center, buckled, knotted up, or wrenched by the windy storms of ignorance – its hatred, bigotry, and hostility. But, as a believer, he or she again and again will straighten up, stand upright and tall in dignity, and be ready to move ahead with resolve and vigor.

    O Allah SWT! Guide our people to the Straight Path and protect us all! Those among us whose imaan is weak, let them be strengthened through these trials. Help us to remain truthful to our faith. Help us to speak truth. And guide the Muslim ummah to ever greater righteousness, integrity, and justness as we sustain ourselves and strengthen ourselves through sabr and tawakkul. Ameen.

  • Post 9-11: Adversity Transforming and Strengthening the Muslim Community

    Post 9-11: Adversity Transforming and Strengthening the Muslim Community

    Click here to listen audio podcast of this article

    Terror in Paris. Mass killing in San Bernardino. These words were burned into my mind in the past few months as we were faced yet again with the horrific slaughter of innocent people, and also with a media barrage once more blurring the line between Islam — and the majority of Muslims in the world — and terrorism. The American consciousness is infused with very selective portrayals of world events, portrayals that present the “other” — foreign, dangerous — at fundamental odds with everything “we”’ stand for. The notion that “we” solely uphold the highest standards of civilization and humanitarian ideals, in contrast to the rest of the world, permeates the information we receive from news and entertainment, and is further given currency by all those around us who have been equally indoctrinated. The result is the perception of an actual “us vs. them” scenario. In the minds of so many, the identity of “them” is equated with Muslims.

    It is not an “us vs. them” scenario. The vast majority of those killed or wounded by ISIS are Muslims.

    Muslim leaders worldwide have roundly condemned ISIS, and the vast majority of Muslims around the world consider ISIS to be utterly contrary to Islamic teachings and principles. Yet, despite the near universal denunciation of terrorism, the media hypes up fear and hysteria about Islam and Muslims in the wake of a terror attack, seldom providing contextualization, larger perspective, or an agenda that brings Americans together. This results in American Muslim citizens (as well as Muslims in many other Western countries) being targeted as part of a backlash after each event; many report living in fear, always looking over their shoulders, taking extra precautions like standing farther away from the edge of platforms in train stations, women wearing hats rather than hijab, and men shaving their beards.

    Progress Has Been Made

    Although at times the current state of affairs seems dismal, we have to note that much progress has been made by our communities since the horrific attack on American soil, the September 11 attacks of 2001. Much of that progress, taking many forms of dawah dovetailing with a good number of Americans getting curious about Islam, is in fact directly related to those awful attacks and the resulting near-obsession in the media about Islam and Muslims, however negative. It’s the proverbial silver lining in a terrible event.

    The allegations against Islam have caused many to question themselves, and to feel inclined to know their religion more profoundly than before.

    For many Muslims, being wrongfully accused of moral depravity and being associated by default with a miniscule minority of extremists who happen to be very loud, has lit a fire of motivation. In some respects, it is as if there is a renaissance of Islamic learning, practice, and a new fervor for civic involvement. Many Muslims have been harshly awakened, as if from a deep slumber, by these events. The allegations against Islam have caused many to question themselves, and to feel inclined to know their religion more profoundly than before. Many want to know Islam’s stance on violence and revenge, on tolerance and forgiveness. The struggle to gain greater knowledge facilitates a deeper connection with the Quran and Prophet Muhammad, peace be upon him. For many of those who have begun reading the Quran more intently, and have put increased importance on learning about the life of the Prophet, they have found doors opening to a more purposeful life, filled with greater humility, gratitude, and faith.

    Islam Brought Into Daily Awareness

    For many non-Muslims, these events have brought Islam out of the peripheries of consciousness into the forefront of their daily awareness. It’s no longer just a boring page in a history textbook, but something that actually affects life in the real world. Personally, before 9/11, I had barely an awareness that there was a religion called Islam. The attacks, and the fear and agitation I felt as a result, caused more than cognizance. It motivated me to try to discredit religions altogether through research and logical analysis.

    Many Americans today, faced with the ongoing turmoil in the world and the increasing number of terror incidents, want further information about Islam and Muslims.

    It was 9/11 that spurred me and many other Americans to read the Quran for ourselves. Some felt motivated by macabre curiosity, others asked the question, “How can this be? What kind of religion actually encourages killing civilians?” A number of individuals had an intuition that it was not, in fact, the religion, but political agendas and grievances behind these acts. Looking into Islam became necessary for those of us who craved to understand our vulnerability and how to respond to threats to the safety and well-being of our families and nation. My journey of inquiry ultimately led me to embrace Islam as my religion and way of life. I discovered that rather than promoting violence and chaos, Islam inspires profound peace.

    Many Americans today, faced with the ongoing turmoil in the world and the increasing number of terror incidents, want further information about Islam and Muslims. Initiatives such as the WhyIslam billboards and the mobile advertising trucks of HateBusters (a non-profit charitable organization “dedicated to teaching people how to like people and how to oppose hate”), and numerous websites are furthering the conversation by providing public access to authentic sources of the tenets and teachings of Islam. When activists, Muslim and non-Muslim, present credible and thought-provoking information to the public, discourse becomes more genuine and more aligned with reality, helping to break down stereotypes and fear.

    By Allah’s Mercy, and the increase in the number of Americans researching Islam, many Americans are adopting Islam as their way of life. It is estimated that some 20,000 Americans accept Islam every year. This means that the fabric of the American Muslim community is changing. It’s becoming even more diverse, and with more native-born American Muslims, Islam is becoming less foreign to the American public, challenging the standard stereotypes. I would argue that having more Americans, especially of European descent, accepting and adopting Islam, causes many non-Muslim American families to feel differently when they hear Islamophobic rhetoric. Knowing the people who are being targeted is very different from when the victims are completely unknown.

    Identity and Civil Rights

    For Muslims, terrorism and the resulting backlash against Muslims has raised the question of identity. American Muslims who are deeply moved and disturbed by attacks on their country, yet also suffer from a backlash of hate and bigotry based on guilt by association, at first may feel obliged to choose between being Muslim or being American. But the vast majority of American Muslims have taken ownership both of their Islamic and their American identities. In fact, since the September 11 attacks, mosques and Islamic centers have increased by more than 74 percent. Numerous programs disseminating Islamic knowledge to both Muslim and non-Muslim audiences have also cropped up across the country.

    By Allah’s Mercy, and the increase in the number of Americans researching Islam, many Americans are adopting Islam as their way of life.

    Meanwhile American Muslims are increasing their civic involvement and currently two Muslims are members of the House of Representatives, Keith Ellison and Andre Carson, and several others have been elected at the state level. Muslims have garnered a much greater presence in the media since 9/11 as well, appearing as guests and experts in mainstream media, both TV and radio. We are also taking advantage of social media to make our presence and ideas known. Muslims have also recognized that, as citizens, we have constitutional rights to practice our religion freely. With the help of organizations like CAIR, Muslims are reporting discrimination, litigating their cases, and in a growing number of cases, winning in court. We are becoming savvier, more confident in the knowledge that many Islamic and American principles and values are identical or compatible.

    According to a 2011 Department of Justice report titled “Confronting Discrimination in the Post-9/11 Era: Challenges and Opportunities Ten Years Later,” the FBI reported a 1,600 percent increase in hate crimes against Muslims in 2001, following 9/11. The report notes that the initial spike went down but “it was soon replaced by other bias-related incidents, including discrimination in education, employment, and religious land use.” Government officials moved to strengthen existing civil rights laws and to ensure the rights of Muslim Americans and other individuals, like Sikh and South Asian Americans, who were targeted following the 9/11 attacks. Dr. James Zogby, founder and president of the Arab American Institute, has stated, “The threats were nothing new. My life had been threatened before. My office had been firebombed in 1980. Never a prosecution – ever. Since 9/11, three people who threatened my life have gone to jail. I’m not proud of it, but I’m pleased to know that there is somebody there to defend me.”

    The DOJ Civil Rights Division has put out statements encouraging the inclusion and embrace of American Muslims, to counter the impulse amongst some Americans to demonize, exclude, or merely tolerate Muslims. They have stated in no uncertain terms that anyone who infringes upon another’s rights, will be brought to justice. They have increased outreach to vulnerable communities and listened to concerns. Amber Khan, the Corporate Secretary of Muslim Advocates, has noted that “DOJ leaders within the first few months after 9/11 attended more than 100 meetings and events with representatives from the Arab, Muslim, Sikh, and South Asian communities.”

    Greater Muslim Presence, Representation, and Responsibility

    The fact that a new generation of American-born Muslims is coming of age and choosing from a broad range of professions, including those in politics and media, means that we will have greater presence and representation, with Muslim narratives, concerns, and contributions becoming more and more mainstream and familiar to the broader American public. Muslim women journalists wearing hijab, as well as Muslim politicians or political commentators, all without foreign accents and who appear culturally current and natural, help transfer Muslims, in the collective consciousness, out of the realm of foreign and strange. This is an important step in creating a distinction in the public mind and discourse between Muslims and terrorists.

    Although much progress has been made, we are still at the beginning of an era of change. The fact that mosques and Islamic centers have increased is good – but, are these centers truly ready for this new era? While years ago it was acceptable to have Islamic centers catering exclusively to immigrant populations, today we must transform all our places of worship into facilities that are welcoming to all. We need more programs to help Muslims acquire knowledge and develop a truly Islamic character. We also need to increase outreach initiatives and programs to encourage the participation of our non-Muslim neighbors. And with the large number of converts to Islam, all of our Islamic centers should have services supporting and assisting new Muslims so that they feel an integral part of their new community as they journey on their path of seeking knowledge and practicing Islam in their daily lives. Also, the fraternity of believers is an area that needs development. Fractured communities erode unity and solidarity and programs and events are needed to foster a sense of fellowship and love for all Muslims, regardless of ethnicity or culture.

    Because Islam was meant as a mercy for mankind, our centers should reflect that principle and wherever there is a masjid, the residents in the neighborhood should feel that it is indeed a blessing. This can occur if we collectively work to improve our communities and the lives of our neighbors, whether it be by cleaning up the streets, providing assistance to the less fortunate, or by hosting beneficial events for the entire community. Our presence, as a minority, in this nation obliges us to be visible and positive representatives of Islam. It is our responsibility to spread the word about Islam. And remembering all of Allah’s prophets can serve to give us great strength. In the face of adversity they persisted with patience, integrity, and unwavering commitment to Allah and the message of true success, the surrender to God alone. That is our path and they are the best models for us to emulate.

    If we do our part, perhaps we can turn the tables and be the reason our non-Muslim neighbors are curious about Islam, rather than as a result of atrocities. Perhaps when we work harder to be good Muslims, better neighbors, friends and citizens, people will not respond to acts of terror with fear, suspicion, and hatred toward all Muslims. They need to know that these actions contradict Islam and that the vast majority of Muslims condemn and abhor them. It starts with each one of us. If we follow the beautiful guidance in the Quran, we will find that indeed Allah is the best of helpers:

    “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you ‘Muslims’ before [in former scriptures] and in this [revelation], that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakat and hold fast to Allah. He is your protector; the best to protect and the best to help” (Quran 22:78).

  • Islam Has Been Part of American History Since Its Founding

    Islam Has Been Part of American History Since Its Founding

    Click here to listen audio podcast of this article

    Muslims are feeling unwelcome in America today, but followers of Muhammed were living here before the arrival of English in Spanish-controlled Florida and French Louisiana, where slaves were imported from the Senegambia region of Africa, home to a large Muslim population.

    Muslims wish to be seen as Americans, and a look at America’s Islamic roots proves that they have every right to be – even more, perhaps, than those who rail against them.

    Influenced by the tolerance of the Enlightenment, America’s founders considered Islam’s place in the new republic despite widespread fear of Barbary pirates and a sense of European rivalry with the Ottoman Empire. As befitting a student of law in a religiously diverse land, Thomas Jefferson purchased a Quran to learn about the Islamic legal code – the same Quran that was used in the swearing in of Muslim Keith Ellison to the U.S. Congress. In 1776, John Adams published “Thoughts on Government,” which praised the prophet Muhammad as a “sober inquirer after truth.” Ben Franklin set up a non-sectarian meeting house in Philadelphia, declaring in his autobiography that “even if the Mufti of Constantinople were to send a missionary to preach Mohammedanism to us, he would find a pulpit at his service.”

    Tea Partiers occasionally know and distort these facts, but they are completely ignorant about another side of American Islam. Until recently, the study of the African transmission of Islam to America has been neglected, partly because materials are scarce, and partly because early observers were often ignorant of Islam or had reasons for downplaying the fact that God-fearing, literate people among the enslaved had to be written off as heathen and backwards in order to justify the institution.

    And yet the numbers of enslaved Africans who were Muslims was significant: Conservative estimates put the number at 10 percent of all slaves, with some estimates running as high as 30 percent. A hodgepodge of sources – from plantation records to runaway slave advertisements to WPA interviews – show that Muslims went to great lengths to observe their religion; that Islam was a marker of status in the larger African American society; and that African American culture reflects the influence of early Muslims. On Sapelo Island, Georgia, for example, the congregation of the First African Baptist Church always prays to the east, the direction in which the church is pointed, and bodies are buried pointing to the east. The Nation of Islam may have been the 20th-century manifestation of a very ancient connection to a religion that had lived on in the South for centuries among African Americans even though it was overtaken by Christianity. Historian Michael Gomez points out that Elijah Muhammad, born in 1898 in Georgia, grew up at a time when Islam may still have been practiced by African-born Muslims, and the children and grandchildren of early Muslims were likely aware of their Islamic heritage.

    The real foreign presence is Islamophobia, which is completely at odds with America’s founding principles.

    On plantations throughout the South, particularly in the early period of slavery, it would have been possible to see enslaved Africans with names like Mustapha and Fatima kneeling on prayer mats, their faces turned toward the rising sun. (Writing of “Arabic-Africans” along the coast of Georgia, Joel Chandler Harris called them “not the most numerous, but the most noticeable” type.) Some planters particularly sought slaves from Senegambia for their knowledge of rice cultivation, and some Southern slave owners considered Muslims superior to non-Muslims as workers, though others considered their education and literacy to be dangerous.

    Polls show that Americans remain unfamiliar with Islam, and according to the ACLU, anti-mosque activity has bubbled up in more than half of U.S. states in the last five years. Yet Islam is inextricably woven into the fabric of American history, from the distinctive service of Muslims in all American wars, including the Revolution, to the legacy of their descendents, which include notable figures. (Abolitionist Frederick Douglass changed his name from Frederick Bailey, and it is possible that the name “Bailey” is a form of the Arabic common name “Bilali.”)

    Muslims wish to be seen as Americans, and a look at America’s Islamic roots proves that they have every right to be – even more, perhaps, than those who rail against them. It’s time to clarify the confusion about the role of Islam in early America and remind ourselves that far from being a foreign presence, Muslims have exerted an influence on American culture even greater than their numbers would suggest from the very beginning. The real foreign presence is Islamophobia, which is completely at odds with America’s founding principles.

    For further information on America’s Islamic roots, see Allan D. Austin’s “African Muslims in Antebellum America.” Helpful articles include Michael Gomez’s “Muslims in Early America” published in the Journal of Southern History and Thomas Custis Parramore’s “Muslim Slave Aristocrats in North Carolina” published in the North Carolina Historical Review. I was aware of this history as a child because the last historian mentioned is my late father.

  • Interview: From MSA to ICNA and ISNA

    Interview: From MSA to ICNA and ISNA

    Dr. Talat Sultan, originally from Pakistan, immigrated to the U.S. in 1962. He earned his Master’s in Islamic history and culture from the University of Karachi and then a Doctorate of Education from UCLA. He has served as the principal of a number of Islamic fulltime schools in Memphis, Chicago, Phoenix, and Alexandria, Virginia. Dr. Sultan taught and served as the chair of the Division of Education and Psychology at Barber-Scotia College in North Carolina for 14 years, and as a professor of research in Islamic education at Umm Al-Qura University, in Makkah, Saudi Arabia. His further contributions include serving as the Director of Education for ISNA, the first President of ICNA from 1968 to 1975 and then again 2003-05, and president of AMSS (Association of Muslim Social Scientists).

    Question: What did the early Muslim immigrants to the U.S. find with regard to Islamic groups and organizations?

    In the 1950s, many Muslim youth started coming to the U.S. for higher education. When they arrived, they did not find very many organized Islamic groups here. The largest national organization of Muslims –Nation of Islam — was not an authentic Islamic organization. It was led by a self-proclaimed prophet, Elijah Muhammad, who had mixed some Islamic tenets with his own distorted beliefs. The only other national organization was the Federation of Islamic Associations (FIA). It was a loose association of a few Islamic centers that held an annual convention to provide an opportunity for Muslims, especially Muslim youth, to socialize. Many Islamic norms were violated in that process.

    Question: How did the organizational work begin that led to the formation of MSA, and how did it progress over those early years?

    Muslim students started to form Islamic organizations on their campuses. Some efforts were made in 1950s to forge a union of all campus organizations on the national level, but financial considerations became the main obstacle. The second such known effort took place on January 1, 1963 when it was resolved that we would work hard for the sake of Allah SWT to overcome all difficulties and within a period of three months, we established a network of communication with 200 universities and colleges. Dr. Ahmad Sakr, who recently passed away, may Allah SWT have mercy on him, was a graduate student in Food Technology at the University of Illinois, Champaign – Urbana, and he hosted the first convention of the Muslim Student Association of U.S. and Canada in April, 1963. Five universities were represented, with 15 individuals in attendance. That convention heralded the coming of ISNA, the national organization that was officially founded in 1982.

    MSA’s motto, “And hold firmly to the rope of Allah all together, and do not become divided…” (Quran 3:103), clearly reflects the very purpose of the organization, given that there was at that time no authentically Islamic national organization to unify Muslims. This was, indeed, the need of the hour and soon MSA became not only an association of chapters on almost all major campuses in the U.S. and Canada, but also an organization representing various Islamic centers. The MSA annual conventions soon became a gathering of people from around the world.

    Question: What was the focus of MSA in the early years?

    A number of projects were developed that focused on providing support and guidance to Muslims, including the establishing of congregational prayer on campuses, development of a network of Islamic centers, providing assistance in funeral services and burials, and other services. One initiative was North American Islamic Trust (NAIT), the financial arm of the MSA, focused on the financial and investment needs of Muslim individuals, organizations, and businesses. It set up a special fund to accept deposits from Islamic centers, then making interest-free investments and providing them with halal, profit-and-loss-sharing returns. NAIT also offered legal and arbitration services. Initially established in the early 1970s with Dr. Jamal Barzingi (M) as its first general manager, NAIT continues today to provide capital growth and investment services. Some of its other general managers have included Dr. Abu Saud (M), Br. Mohammad Badr, Dr. Yaqub Mirza, and Br. Mohammad Naziruddin Ali (M).

    MSA also focused on dawah among Muslims, including arranging weekly meetings, regional conferences, and annual conventions. Their tarbiyah, or educational initiatives, focused mostly on organizing youth camps and an annual imam training program. MSA published a regular MSA Newsletter and later, since the 1970s, the ISNA magazine, Islamic Horizons, first on a monthly and now on a bi-monthly basis. In the ‘70s and ‘80s, an important scholarly journal, Al-Ittihad, was published annually. NAIT also established American Trust Publications (ATP), a publishing division, in 1976, which has published original books on Islam, as well as translating a number of important works into English.

    There were another two marvelous divisions. One was the Audio-Visual Center which over the years produced cassette tapes of Quranic recitation for distribution around the world, as well as tapes of the proceedings of conferences and conventions held by MSA and then ISNA. The other important division was the Islamic Book Service (IBS) which distributed books and tapes in the U.S. and overseas. For a while, under the direction of another dedicated MSA leader, Br. Abdul Mateen Chida (M), a printing division, International Graphics, was also established, but it was later sold to a private Islamic enterprise.

    Question: Did MSA develop educational projects and what, if any, initiatives were put forward to establish Islamic schools?

    When MSA’s permanent headquarters was established in 1974 at Indianapolis, an education committee was established. As chairman of the committee, my first responsibility was to conduct teacher training workshops. In 1982, we decided to establish two model fulltime Islamic schools. The first school was established in Toronto under the leadership of Br. Abdullah Idris Ali who served as its first principal. This effort became a stepping stone for the establishment of many excellent schools nationwide.

    MSA also established a program to assist Islamic centers in their development of weekend Islamic schools. They published the “Manual for Weekend Islamic Schools” and it was widely distributed. The book, “A Guide for Muslim Parents & Teachers for Educating Muslim Children and Youth” was published in 1979 by Dr. Anis Ahmed, the second director of education. When I succeeded him, it was recognized that the need was not restricted to weekend schools as there were quite a few fulltime Islamic schools looking for similar guidance. So I started my work on “Curriculum Guide for Islamic Studies” that was published by Umm Al-Qura University in 1992, and distributed by ISNA to all fulltime and weekend Islamic schools. Another important educational activity was the annual meeting of fulltime Islamic school (FTIS) administrators. A comprehensive study of these schools was also conducted. These meetings were the predecessor of two ISNA educational activities that continue to this day: the Annual Education Forum and CISNA (Council for Islamic Schools of North America). The Council works to help FTIS to acquire accreditation.

    Question: How was MSA, and then ISNA, involved in dawah work?

    One of the most important challenges MSA recognized from its inception was to bring the so-called Nation of Islam within the purview of authentic, mainstream Islam. Regular contact was established with the NOI leaders including Warith Deen Muhammad (M), the son of Elijah Muhammad, who succeeded him as the imam and leader of the group. MSA organized an Imam Training Camp for the Bilalians (the first alternative name to NOI). A stalwart of Islamic work in North America, Imam Siraj Wahaj, emerged from that process to influence and support NOI to move onto the path of mainstream Islam.

    In order to further enhance dawah among new Muslims and non-Muslims, the Islamic Teaching Center (ITC) was established by the dynamic and enthusiastic efforts of Dr. Altijani Abu-Guderi (M), a former president of MSA and the first director of education. He became the first director-general of ITC. I was a member of the ITC Board of Trustees from the start. I later served as its acting director-general for a year.

    Beside imam training and scholarship programs, ITC’s major thrust was its dawah project for those who were incarcerated. Br. John Sullivan was our devoted director of correctional facilities and carried out a correspondence course for the new Muslim inmates. He and his team visited the correctional facilities regularly. It was around the same time that Muslim chaplains began being hired by the prisons as well as by the military, in no small way through the efforts of Br. John and his dedicated team.

    Question: Were there other programs or initiatives that were part of the MSA/ISNA agenda?

    One of the responsibilities of the director of education was to hold the Youth Committee meetings. I prepared a proposal for the organization of Muslim Youth of North America (MYNA), and it was approved by the Executive Council in 1983. It is still an active constituent of ISNA and its president sits on the Majlis Shura.

    Another major MSA project was the initiation of three professional organizations. The first was the Islamic Medical Association, which is now IMANA, established in late 1960s. The Association of Muslim Scientists & Engineers (AMSE) was founded in the early 1970s. The third organization is the Association of Muslim Social Scientists (AMSS). It was founded in 1972, an inspiration of the great scholar and professor, Ismail Faruqi (shaheed), who was its first president.

    Question: Can you describe the transition from MSA to ISNA?

    MSA was a student organization, but those of us who graduated from our respective universities and colleges continued to carry our MSA membership. By 1977, almost 70 percent of the membership was non-student. The same year, about fifteen years since MSA’s establishment, it was felt that there was a need to hold a meeting of all core members. Roughly 70 brothers and sisters assembled at the newly acquired headquarters in Plainfield, IN during the December holidays. They appointed an Future Vision Committee to review organizational progress. I served as a member of that committee.

    The committee recommended that an umbrella organization, with the name Islamic Society of North America, be formed. All other organizations would become constituent parts of ISNA. The Council of Presidents (AMSS, AMSE, IMA, and MSA) approved the proposal and appointed a Steering Committee to work on the constitution of ISNA and outline a schedule of implementation. I was Chairman of the Council of Presidents, and after much hard work by the committee, I presented the resolution to establish ISNA and it was unanimously adopted during the 19th MSA convention. That was the last MSA convention, in May of 1981. After the constitution was approved by the membership, Br. Ilyas Ba-Unus was elected as its first president.

    The primary focus of work under ISNA was the same as that of MSA. And in the same spirit as MSA’s mission, ISNA’s new motto was “Indeed, this community of yours is a single community and I am your Lord, so obey Me” (Quran 23:52). Muslim unity was the foremost concern, with education as the second highest priority on our agenda.

    Question: Can you please describe how ICNA was established?

    In the years leading up to the establishment of ISNA, many of us recognized the need for a grassroots dawah movement to invite non-Muslims to Islam and to educate Muslims about Islam as a way of life and daily dedication to Allah SWT. Those involved in this dawah work would need to be committed to developing their Islamic character, striving only for the sake of Allah SWT, and to utilizing all legal and peaceful means to accomplish this work. In September, 1968, the Halqa-e-Ahbab (Circle of Friends) was established. I was chosen as its first president. On January 1, 1970, during a special meeting in Northville, Michigan, the first constitution was adopted. The name was changed to Halqa Ahbab-e-Islami (Islamic Circle of Friends). Formal membership was introduced. I was re-elected as the president and, in 1974 at Columbia University, the first public event was held with Maulana Sayyid Abul Ala Mawdudi who was on a personal visit to the U.S. The regional meetings of Islamic Circle of Friends were held during the regional conferences of MSA. The first separate regional conference was organized by the Eastern Region that included our largest unit, New York, held in Sanford, Connecticut in 1974. By 1977, the work was expanded to 16 cities. The first national convention was held in 1976 in Chicago.

    I served seven years as president and then Dr. Anis Ahmed was elected in 1975. But in 1977, I was again made acting President as Br. Anis had to complete his dissertation. During that time, I drafted the proposed new constitution and after a great deal of discussion, the draft was approved by the Shura. A special meeting of all the members was held on Thanksgiving weekend in November, 1977 at the Islamic Center in Jersey City. About 70 members attended. The debate continued for three days and nights! Finally the constitution of the Islamic Circle of North America (ICNA) was adopted. ICNA now has chapters across the U.S. and focuses its work on education, outreach to the greater American community and interfaith cooperation, and social services.

    Over the years, ICNA has launched many initiatives that have grown to national prominence, like ICNA Relief, Helping Hand for Relief and Development, 877-Why-Islam and GainPeace dawah projects, Muslim Alert Network, Sound Vision, Muslim Savings Investment, Muslim Children of North America, ICNA Sisters Wing, Young Muslims, The Message magazine, Council for Social Justice, Islamic Learning Foundation, Muslim Family Day, Muslim Family Services, among many others.

    I have been blessed by Allah SWT to have been part of this movement and have the opportunity to continue on this path, fulfilling my dream of doing Islamic work and dawah in America. Alhamdulillah.

  • Obituary: Dr. Ahmad Sakr

    Obituary: Dr. Ahmad Sakr

    Born in Beirut, Lebanon, Dr. Sakr got his Ph.D. from the University of Illinois. He was a founding member and president of the Muslim Students’ Association (MSA) as well as a founding member of the World Council of Mosques, Makkah. He was the first director and representative of the Muslim World League to the U.N.

    Dr. Ahmad Sakr passed away on November 23, 2015. May Allah SWT have mercy on him and admit Him to Paradise. The path Dr. Sakr followed was one that faithfully emulated our Prophet, may the peace and blessings of Allah be upon him. His dedication will always stand out in the beautiful memories we have of him, and will always remind us of the strengths and blessings of faith. He played an inspirational role in the founding of many Islamic institutions and centers, including the first Islamic college in the United States, the American Islamic College of Chicago. He was a founding member and president of the Muslim Students’ Association (MSA), and a founding member of the World Council of Mosques in Makkah. Dr. Sakr was a staunch supporter of ICNA, active in interfaith activities, published more than fifty books, and was a board member of the Islamic Food and Nutrition Council of America.

    Dr. Sakr was a selfless community leader and tireless Islamic worker. He was regularly invited to fundraise for various community projects and he did so without compensation. He happily accepted his role in serving communities around the country and beyond. He also offered his guidance and wisdom to individuals facing personal problems, be they Muslim or non-Muslim, and he was always tried to make himself available to those in need.

    One of the early Muslims hoping to build a strong community in America, Dr. Sakr collaborated with brothers and sisters from nations around the world who had settled in the U.S., helping to clear the path for the future Muslim generations in America. They prepared the foundation for the vibrant and active American Muslim spirit that we see around us today. They learned to adapt to a new culture, assimilating into the American fabric of life while holding strong to the teachings of Quran and Sunnah. Dr. Sakr’s confidence in meeting the challenges he and his contemporaries encountered set the bar high so that today’s generation can move forward armed with trust in Allah SWT, guided by His light and empowered through the knowledge of His deen. He was a father, an uncle, a teacher, and a counselor. He inspired in us the ability to channel the strength of Omar, the gentleness of Abu Bakr, the shyness of Othman, and the knowledge of Ali, may Allah bless them all.

    Dr. Sakr once shared with me an issue that bothered him. He said, “Why do the obstructionists do what they do, despite having knowledge and understanding that what we are trying to do to build Islam [in America] is a good thing? They make us fail in endeavors again and again.” I pondered this question for many years since then, and I finally realized the obstructionists’ aim was to disrupt our unity. I would say to Dr. Sakr, my teacher, if he were still with us, a phrase uttered by the Emperor of Rome, Marcus Aurelius: “What we do today echoes in eternity.” Thus, we must persevere to make today better.

    I would also say to him, “My teacher, you have departed from us as we face challenges today that are unprecedented. We have met the challenge of absolving our faith from the deception enacted by people from our own creed. We must now carry the torch of faith and pass it on, uncorrupted, to the next generation. Then, insha’Allah, we will deliver the new generation to a safe ground so they can grow into faith with the clarity that the Prophet, may the peace and blessings of Allah be upon him, left us with.

    “I say to you my teacher, we will, God willing, be the men and women who stand firm, carrying this generation on our shoulders and uplifting the spirit of the dejected. Allah only allows us to succeed when we care for the weak and empower the destitute. May Allah SWT allow us to meet on the Day of Judgment in the circle of the beloved Prophet and his companions. Ameen.”

  • Early American Mosques

    Early American Mosques

    Many early Muslim communities were comprised of a few individuals and/or families. They met in private homes for prayers, and rented out halls for the Muslim holidays.

    1900 – First Documented Communal Muslim Prayers

    Muslims of Arab descent in Ross, North Dakota gathered in homes for the first documented communal prayers held by American Muslims.

    1915 – Mosque Built in Biddeford, Maine

    Albanian Muslims built a mosque in Biddeford, Maine and established an Islamic association. In 1919, they established another mosque in Waterbury, Connecticut. These were among the first Islamic associations in America.

    1929 – Mosque Built in Rural North Dakota

    The small Ross community built the mosque, but in time it fell into disrepair as some Muslims relocated and others passed away. It was rebuilt in 2005 in memory of one of the town’s few remaining Muslims.

    1934 – The Mother Mosque of America

    Lebanese Muslims in Cedar Rapids, IA built this mosque in 1934; it is the longest continually standing Muslim house of worship still in use today.

  • Timeline of Major Milestones in American Muslim Politics

    Timeline of Major Milestones in American Muslim Politics

    Click here for the timeline of major milestones related with Islam and Muslims in American Politics

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  • Do You Know America’s First Muslims?

    Do You Know America’s First Muslims?

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    Estevanico (Stephen the Moor)

    Estevanico, also known as Stephen the Moor, was born in Morocco around 1503 and raised as a Muslim. He was sold into slavery and in 1527 his owner, Andres de Dorantes, took him on an expedition to Florida, along with six hundred colonists and soldiers. During his time with Dorantes, Estevanico converted to Christianity. After encountering hostile Native Americans, the surviving contingent of colonists and soldiers escaped by barge, sailing toward Mexico, but ended up in Texas. After being enslaved by Indians, only four men survived — Estevanico, Dorantes, Cabeza de Vaca, and Alonso Castillo. These four traveled for eight years across northern New Spain (present-day U.S. Southwest and northern Mexico), reaching Spanish forces in Mexico City in 1536. He is said to have been the first African man in North America.

    Omar ibn Sayyid

    Omar ibn Sayyid was born around 1770 in what is present-day Senegal. He was an educated Muslim man who was kidnapped from his home at age 37, transported to South Carolina and sold into slavery, remaining enslaved until he died, in 1864. He converted to Christianity while a slave, but wrote heartfelt reminiscences of his early days as a Muslim and some scholars maintain that he stayed true to Islam throughout his life. He wrote 14 manuscripts, all in Arabic, including his autobiography which begins with verses from the Quran.

    Adbul Rahman Ibrahima Sori

    A man who spent 40 years as a slave in Natchez, Mississippi, Abdul Rahman Ibrahima Sori, was born in 1762, a prince from the Kingdom of Futa Jallon, a territory in present-day Republic of Guinea. He was sold into slavery in 1788, at the age of 26. Upon being freed in 1829, he and his wife set sail for Timbuktu, his birthplace, but they made it only as far as the American colony in Monrovia, Liberia on the west coast of Africa. He died soon after arriving, while his nine children remained enslaved in America. His remarkable story is told in a 2008 film, “Prince Among Slaves” which includes the reunion of Abdul-Rahman’s descendants, from both Liberia and the U.S., in 2003.

    Abu Bakr Al-Siddiq

    From a family of learned and prosperous Muslims in Mandingo (now Ghana), Abu Bakr Al-Siddiq was taken as a prisoner of war at the age of 15, sold into slavery and sent to Jamaica in 1807 to work on a plantation. He was forced to change his name and convert to Christianity, but he always thought of himself as Abu Bakr, maintained his faith as a Muslim, and years later wrote a short autobiography in Arabic. Abu Bakr compiled detailed lists of trade routes in Western Africa, and some of his works were later translated into English.

    Salih Bilali

    Most of his life was spent as a slave on St. Simon’s Island, Georgia, a long way from where Salih Bilali was born, in Massina (present-day Mali) in the 1770s. Then he was kidnapped and sold into slavery around 12 years old, ending up in the Bahamas where he worked as a slave until he was purchased by the Couper family of Georgia. Bilali was characterized by his owner’s son as the most religious man he had ever known, stating that Bilali’s last words before his death were “Allah is God and Mohammed his prophet.” (The above image is an artist’s rendering of a native of Hausa, said to resemble Salih Bilai. Image from African Muslims in Antebellum America.)

    Bilali Mohamed

    Bilali Mohamed was born in Timbo, Guinea around 1770. His family was Muslim and highly educated. He was enslaved as a teenager and taken to the Caribbean where he worked for 10 years, and then sold to a planter on Solepo Island, Georgia. Among the slaves, Bilali was seen as a leader and a teacher and some of his writings are preserved in the Georgia State Library in Atlanta. Upon his death in 1857, a 13-page Arabic manuscript was found and it has come to be called the Bilali Mohamed Document. It is a statement of Islamic beliefs. Bilali is also known for motivating his fellow slaves during the War of 1812 as they defended the island from the British. (Image of Bilali Mohamed descendant, Shad Hall of Sapelo. Photo circa 1930s, from African Muslims in Antebellum America.)

    Ayuba bin Sulaiman

    Ayuba bin Sulaiman, known in Europe and the U.S. as Job Ben Solomon, was born in 1701 of a religious Muslim family, was well-educated, and became a merchant. He was captured and sold into slavery in 1731 and sent to Annapolis, Maryland where he spent two years on a tobacco plantation. He was briefly imprisoned after attempting to escape from the plantation. He was later purchased by a British man and granted his freedom, and in 1734 he sailed back to Africa where he stayed until he died, in his seventies. He was known for his intelligence and conveyed a great pride in his African and Muslim identity.

    Mahommah Gardo Baquaqua

    Born around 1830 in Djougou (now Benin in West Africa), Mahommah Gardo Baquaqua was from a Muslim family of merchants. He was captured and shipped to Brazil as a slave in 1845. After two years, his owner, a ship captain, took him on a voyage to New York where abolitionists secured Baquaqua’s freedom. He made his way to Haiti and worked there for a time, converting to Christianity. He returned to New York in 1849, enrolled in college, but in 1853 he moved to Canada and collaborated with a local writer to produce his biography.

    Mahammed Ali ben Said (Nicholas Said)

    Mahammed Ali ben Said, later named Nicholas Said, was born in 1836 in northern Africa. When Said was around 15 years old, he was enslaved and transported across the desert, subsequently being owned by masters of various nationalities including Arab, Turk, and Russian. He was eventually hired as a valet to a European man and traveled with him to America. Said became a teacher in 1862 in Michigan and fought in the Civil War as part of the 55th Regiment of Massachusetts Colored Volunteers. His autobiography was published in the Atlantic Monthly in 1867 in which several references to Allah are found. He died in 1882.

  • American Muslim Demographics

    American Muslim Demographics

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    63%

    Almost two-thirds of American Muslim adults are first-generation immigrants from at least 77 different countries

    37%

    More than a third of Muslim American adults were born in the United States

    81%

    The vast majority surveyed, more than three-quarters, report that they are U.S. Citizens

    59%

    More than half of adult Muslims are between the ages of 18 and 39, compared with 40% of adults in the general public

    Source: Pew Research Survey 2011