Islam in America

This is a section of a paper (seems to be turning into a book)  that I have started writing about Islam in America. This segment is in response to a question about Islamophobia that a sister recently asked.

Other relevant segments : How the prophet handled  Islamophobia ;  and why I love my country ;

Part 1 : The Nature of Creation

When Allah created Adam, He told the angels that Adam and his descendents are meant to be vicegerents[1] on earth(إِنِّى جَاعِلٌ۬ فِى ٱلۡأَرۡضِ خَلِيفَةً۬‌ۖ). This means that the human race is intended to be a responsible party on earth : to take care of this earth, take care of each other, live honorably, and to keep the covenant with their Lord.

(ps: the numbers in blue are footnotes, found at the end of the article)

Many generations came after Adam. These generations would often forget their covenant with their Lord. Allah would then send prophets to these people. Many prophets were sent after Adam. There are common themes which were exhibited by all the prophets, as the Quran narrates. These prophets came to remind their people and to guide them. They came with a beautiful attitude, related often in the Quran as : “ya qawmy”: “Oh my people”. They felt a deep relation to “their people”. They called them to good things. Generally, these prophets came with two messages:

1. The first message is (يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ) : “Oh My people, worship God”. The first message is to remind and regulate the relation between the creator and the creation. Don’t forget your Lord who created you and loves you, and sustains you. Live a life of righteousness and love of your Lord
2. The second part of the message addresses the needs of society. It is a message that addresses the specific challenges that are faced in society. It is a message of societal reform. The prophets identified certain problems faced by society and worked hard to advocate for change and reform in these particular areas.

Every prophet came with the first message. The first part of the message (Oh my people, worship your Lord) was common between all the prophets. The second part of the message, which deals with the reform needed in society, differed from one prophet to the next. It depended on the specific problems faced by the society. Each prophet called for a different type of reform. Surat Hud & Al-Araf in the Quran mention many prophets and their messages. For instance, prophet Su3aib in the Quran is mentioned as such:

وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبً۬ا‌ۚ قَالَ يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَڪُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ ۥ‌ۖ وَلَا تَنقُصُواْ ٱلۡمِڪۡيَالَ وَٱلۡمِيزَانَ‌ۚ إِنِّىٓ أَرَٮٰڪُم بِخَيۡرٍ۬ وَإِنِّىٓ أَخَافُ عَلَيۡڪُمۡ عَذَابَ يَوۡمٍ۬ مُّحِيطٍ۬

(And to the people of Madyan, we sent them their brother (Prophet) Shuaib. He said : Oh my people, worship God, you have no God but Him. And do not unjustly handle the scale (in trading). I recognize the good in you, and I fear for you the punishment of a certain day (Day of Judgment). )

As all other prophets, Prophet Shuaib had two parts to his message : (a)Worshiping God, and (b)addressing a specific societal reform – in this case: unjust economic dealings between people.

The prophet’s paradigm : “Oh My People”

Another relevant observation is how each prophet came as a loving and caring leader to his community. Every prophet came as a “brother” to His people[2]. Even Prophet Lot was called a “brother” to His people[3]. No sin is too great for God to send a loving messenger with a warning to his people to remind them and guide them. The prophets came as a mercy and guidance to their people. Every prophet came with the message “oh my people”. The paradigm was not one of anger or hate, but one of love and care. If, after many years of dawa (calling others to God) and hard work[4], the people reject the message of the prophets, Allah may then punish them in this life. Like a father who cares for his children who may be going astray, the prophets labored diligently for the benefit and health of their people. Prophet Su’aib in the verse above further tells the: “I see a lot of good in you, and I fear for you a punishment from your lord”. This attitude of loving their people, caring for them, and wanting the best for them is one that is a hallmark of these prophets who came to their people.

America is “our people”

Today, Muslims need to embrace America as our people. America, with its entire population, are our “qawm”;  they are the people whom we love and desire the utmost goodness for. Just like the prophet cared for his people – who were not Muslims – we need to care for our people. Prophet Muhammad was sent as a Mercy to mankind. Muslims in America today are the extension of this mercy.

The verse: “oh my people” is mentioned 47 times in the Quran by many prophets. Each prophet comes and speaks to his people. It is a loving term that is supposed to highlight the deep relation. Like calling someone and saying “Oh my son”. The prophet’s people were not just the “Muslims” but everyone in society.

Every prophet had a social reform message as part of his calling. This was in addition to the message of Worshiping God. The implication is that Muslims today, as they call to their lord, need to balance between both messages. Also, just like every prophet had a constant message (Worship God) and a changing message (social reform), American Muslims today should do the same. The reform is based on the needs of society. Muslims need to have a contribution to the problems in society, because they love and care for their people (the American people). This is from a deeply religious perspective and obligation. Muslims must contribute to the solutions of the financial crisis, economic problems, social problems, moral decay, child prostitution, unemployment, deterioration of the family, and so on.

This does not mean that American Muslims cannot stand for justice all over the world. We should indeed stand for justice everywhere. But Islam accepts a paradigm for circles of obligations. A person needs to take care of her family first. As American Muslims, America is our immediate circle of obligation.[5]

Just like every prophet was called a brother to his people, Muslim Americans should feel a sense of brotherhood, commitment, and responsibility to our “qawm”, our people, our brothers/sisters in America – the larger American society.

Part2 : How the prophet dealt with Islamophobia

Similar to other prophets in the past (Moses, Jesus, others), and like some of us today, Prophet Muhammad PBUH was initially rejected, and faced “Islamophobia”. He was called call sorts of names:  كذاب ساحر كاهن مجنون   (Liar, Sorcerer, Magician, Crazy, …)[1]

(ps: the numbers in blue are footnotes, found at the end of the article)

The Meccans sent kids running after him throwing stones at Him – May Allah’s blessings be on Him.[2]

All Meccans started to call him “مذمم “ – “Muzamam”, which rhymes with Muhammad – a name which means : the ugly one, or the crazy one.  Everyone would call him this name. When he passes a crowd, they would say: Muzamam came .. or Muzamam went. This was very tough on the companions and believers who loved him so much, and who would sacrifice everything for him. Here is the most honorable man who walked the earth being called the worst of names. The prophet saw that this was so tough on the believers, so he would sooth them and say: “they are talking about another person. My name is Muhammad. They are talking about a man called Muzamam, not about me”. May Allah’s blessings and Mercy be upon you, oh prophet of Allah. [3]

They attacked his family, friends and companions. They imprisoned him and all of his tribe in (شعب أبو طالب). [4]

His own uncle Abu Lahab would follow him around Mecca. Whenever the prophet wanted to speak to someone about Islam, his uncle would interrupt and say: “look, he is my nephew; I know him very well; he is a crazy man; don’t listen to him!” Then the person would say: “well, if he is really your uncle, he must know you better. Go somewhere else”. Of course when the attack is coming from relatives and close ones, it is even more difficult. [5]

He faced Islamophobia similar to the prophets and reformers before him and after him. But he overcame this Islamophobia. He overcame it by focusing on his message and staying on his message – which was : Oh my people (ya qawmy) .. Oh my beloved people : worship Allah, you have no God but Him .. and reforming society. [6]

If you read the Quran, including verses that were sent during these tough years of persecution and Islamophobia in Mecca, there was no victimhood mentality. The Quran was not obsessed with the victimization of the believers. On the contrary, the Quran was reminding the believers that this is to be expected. And to the persecutors, the Quran was focusing on its message: reforming society, the greatness of God, the creation of Allah, the truthfulness of the message, removing ills from society, removing oppression from society.  [7]

In the midst of the darkest moments, with the highest levels of anti Muslim attacks, the prophet never hated his people[8]. He loved Mecca, and cried as he was being forced to leave Mecca as the Meccans were trying to kill him. When some of the companions asked him to curse the unbelieving Meccans, He prayed for them, and reminded his companions that: I was sent as a Mercy to Mankind, not as damnation. [9]

During a trip to Al-Taiif, the tribe rejected the message of the Prophet, and sent kids throwing rocks at him, until he bled, May Allah’s blessings and mercy be on Him. Towards the end of this trip, Allah sent the “Angel of the Mountains” to the Prophet, telling him: “I have been instructed by Allah to ask you: if you wish, I will crumble these two mountains on top of this tribe and destroy them.” In a moment of deep affection and emotion, the prophet cried to His Lord, asking him to guide his people, make them role models to others, and to accept from him His deeds. [10]

He called to His Lord, and he advocated for reforming the ills in his society: slavery, usury, oppression of women, usurping the rights of the weak, indiscriminant killings, disbelief,…  [11]

He civilized the Arabs and provided them with a new mission.

In the MAS Tarbiya and Ilm Camp, a young brother shared his life story with us. He was in 5^th grade when 9.11 happened. He was in public school. His parents had emigrated 15 years ago from Syria. He did not know how to interpret 9.11. It was shown all over television in his elementary school the day it happened. He had very good friends in public school. Every day in recess he would play basketball with his friends. A few days after 9.11 his mother bought him some new cloth. He was so happy that he was wearing new cloth to school the next day. But when he went to school (2 days after 9/11), no one would speak to him in class. In recess, he went to play basketball with his friends as usual. But no one would play with him. He was not sure why this was happening. He never mentioned that he was a Muslim to anyone. So he started to play alone. A few minutes later about 10 guys ganged on him, his previous friends, and “jumped him”, or beat him up very bad. He went home crying with blood all over his torn new cloth.

A few months later, his parents decided to take the kids and go back to Syria. He had never lived in Syria. His father put him in a public school in Syria. His Arabic was very weak. His friends in school asked him: “where are you from?” He said, “I am from America”. So again, he got beat up pretty hard by his new “friends”. When he walks in school, people would shout: “down with America!”. He got in nasty fights every day.

He spent his time in Syria dreaming of coming back home to America. After less than a year, his father, a US-citizen, decided to take the family back to the USA, not being able to fit well in Syria. At the airport in Syria, they realized that his mother’s green card had expired. They had to cancel the trip. For the next year, every week, the family drove 6 hours to the US embassy in order to renew the green card. Nothing worked. Four years later, the green card was finally renewed by Immigration. They were finally able to come back home to America. He was so happy. But a few months after arriving to the US, he felt that he missed living in Syria.

The story hits a cord with some of the immigrant families in the US – especially with the 2^nd generation. America is their home, but it is suspicious of them – almost un-welcoming. When they go back to their parents’ homeland, they cannot fit there either. It is a difficult to say the least.

It is debatable whether the 1^st generation immigrants will fit if they “go back home”. It is inconceivable that the 2^nd generation would be thinking of staying anywhere but to stay home, in America. America is our beautiful land that we cherish and love. Even some question our relation to America, it should be 100% clear to us: America is home. America is our people. America is where, as American Muslims, we will focus our energy to advocate for goodness and justice, and advocate for change. This is not only our right, but, more importantly, America’s right upon us.

It is time for the Muslim community to change its paradigm with respect to “our community” challenges. As American Muslims, it is crucial that we make the leap and understand that “our” challenges and priorities are not just the internal challenges facing the Muslim community (such as Islamophobia), but rather the challenges facing America. This is what Islam teaches me. Prophet Muhammad came as a mercy to all those around him, to his community, and not just to the Muslims.

America is a beautiful land. If you want to know about America, don’t just ask the indigenous, but ask the immigrant who has seen other places, and chose to live in this beautiful land. For me, America is the best place to be. This is not just from an “economic” perspective, but even from a purely Islamic perspective. (read: why I love my country)

It is time for Muslims in America to realize that “our” challenges must include America’s challenges. We must seek to contribute to the solution, guided by our faith, and guided by our love and care for our people, and our country.

Take a look at this program which should make us cry: The problem of teenage prostitution in America. In our own backyard! “According to the FBI, more than 100,000 children are sold for sex in the U.S. each year” ! I believe that Allah will ask us about our contribution to the solution in the Day of Judgment. What are we doing to solve these problems?

This reminds me of the early message of Islam, when, from the beginning of its message, Islam was fiercely opposed to the abuse and oppression of women in society, including the acts of preferring male children, and even killing female babies. It is time that we contribute and provide real solutions. It is time for us to come down on the streets and solve our people’s problems, in America.

I was deeply touched today with the tremendous show of support from the interfaith community in our  beautiful city of Boston. The words of these friends, colleagues and leaders touched my heart, and reminded me of the beautiful values that we cherish. The press conference in front of the MA State House was covered in TV and print media. Please sign the online petition that is created by the interfaith group in Boston.

This article in the Huffington Post highlights a most interesting Newsweeks poll.

• 24% of Americans think Obama is a Muslim. What is interesting is that this is almost double the percentage of those who thought he was a Muslim 2 years ago, during the election (only 13% during the election) ! (question 17)
• If you look at republicans in particular, 52% believe Obama to be trying to impose global Islam !! (A full 14 percent of Republicans said that it was “definitely true” that Obama sympathized with the fundamentalists and wanted to impose Islamic law across the globe. An additional 38 percent said that it was probably true — bringing the total percentage of believers to 52 percent.)
• 58% of Americans today do NOT know a Muslim at all. But this is lower than 2 years ago (63% did not know a Muslim in 2008). (question 18)
• Compared to 2 years ago, there are more Americans today (60%) who have a more favorable view of Muslims (about 7% more) (question 19)
• 23% say that they would NOT want a mosque in their neighborhood (question 20)
• 52% are worried about radicals within the US Muslim community (question 21)
• In a different poll (Pew Research), 85% of Americans say that they do not know much (or at all) about Islam

Reflections on these numbers:

• Some in America are looking for a way to blame a foreign evil enemy on our domestic problems (economy, wars, etc..). It seems that the best way to rally the troops, so to speak, is to blame a minority group (oh where have we seen this before?). In fact, these people will tell you, the reason Obama is so bad, and should be replaced as soon as possible, is that he is a closet Muslim! An African American leader recently said: they cannot call him the “N” word, so they will call him the new “M” word!
• It seems that there are more people today who are against Muslims (because they need to pin point an enemy, and find a something to blame) ; but also there are more people who are standing with Muslims (because of the tolerant values upon which our society and our constitution is built).
• There is a definite need for Muslims to reach out more. Muslims must come out of the closet and open their homes, houses of worship, and hearts to the larger society. It is not acceptable that 58% of society do not know a Muslim. Most likely one of these people is your neighbor.
• Most people who personally know a Muslim have a much more favorable view of Islam and Muslims.(this is from a different poll). This highlights the importance of Muslims reaching out.
• The worry about radical Muslims is a genuine worry. In fact, American Muslims are worried (or should be worried) about radical Muslims. However, it is obvious that this worry is currently inflated for political reasons. What should we do as American Muslims? 1) combat radicalism in our community: not in the Name of Islam! And 2) be much more inviting of the larger society into our community in order for them to know Islam and Muslims
• The bottom line is this : American Muslims are caught in the middle of a battle not of their own doing. Some in America need an enemy to “rally the troops”. They are positioning Islam/Muslims as this new enemy. Anything Muslim is bad for America. With the small microphone that we have, American Muslims are yelling out: this is not true. This is not what Islam is about at all. American Muslims must not get caught in this political fight though. We need to focus on reaching out to others – even if it is done individually and one on one. We need to decrease the chance that this hype would play in the hands of the extremists in either side. Because this is the stuff that extremism, on both sides, thrives on.

Your thoughts?

A sister called me today expressing concern about the new message she feels is now more often expressed by Muslim leaders:  “we love America”.  “How can you love America?” She asked. How can you turn a blind eye to all the injustices both inside and outside America being done by our government and our people? Look at our history. Look at the current reality. Look at the invasion of Iraq, supporting Israel at any cost, the prejudices against Muslims, American Indians, African Americans, Japanese Americans, and other minorities. Look at the social inequalities in our own society between rich and poor. Look at all the promiscuity. When you say “I love America” you are putting yourself in the same side of the right wingers who use this as a blank support for our military expansions overseas. How can you keep saying “I love America”? Is this some sort of a new PR campaign? Well, it is not working!

What was even more interesting is that this sister is actually a white American convert. You wouldn’t think of it, right?

I shared with the sister the following:

–          Our love to our people, our love to our country, America, is not a blind love. It is the love that is advocated by the prophet PBUH: that causes us to correct the wrong, and to advocate for justice. Like a person who corrects his friend, out of love, not out of anger or envy.   It is the love expressed in the hadith: support your brother whether wrong or right. If wrong, help him correct the wrong.

–          A prophet sent to his people must care for, and love his people. Allah called each prophet a “brother” to his non-believing people. The prophet loved Mecca, although Mecca was turning away from him. He loved Mecca in the sense that he wanted the best for his people, and worked hard to help them be better. He was sad and crying when he was leaving Mecca. When an Angel came to him offering to destroy a neighboring tribe, he refused the offer, and prayed for their wellbeing and guidance. This is how we love America, our people.

–          Most Muslims love their country of origin, although their government may be doing horrible things.  An Egyptian has no more right to love his country more than I have a right to love mine.

–          This love does not stop us from speaking out and acting against injustices that are happening around us. However, to be authentic to our faith, we cannot only speak out against injustices that are happening to Muslims. The prophet did not advocate for justice only for Muslims; he was sent to stand up for Justice and mercy for everyone. That means recognizing and speaking out against injustice when it happens by Muslims against others (terrorism, oppression, rights of nonMuslim minorities, etc..). It also means speaking out against injustices happening against other people who are not Muslims.

–          Our recognition of the wrong in America does not mean that we should turn a blind eye to all the good that is in America. Like any other country, America is not perfect; but there is a lot of good in America. Some of this is good is well aligned with Islamic values: rights of minorities, freedom of religion, democracy(shura), respect for the rule of law, respect to others, fulfilling opportunities, willingness and desire to accept the truth, ability to change for the better, honesty, courage,  hospitality, etc…

–          In fact Islam recognized the good that the Meccans had, although they stood against the prophet in the beginning. There is often a section in Islamic history books that talks about why Allah chose Mecca to be a place to receive His message: generosity, strong belief, commitment, loyalty, strength, etc… Islam channeled this good in a better direction to become a more positive presence in the world. We must recognize the good that is in America, and not only look at the bad. To be fair, we should also use the same scale when we evaluate America as we would other countries. It is not fair to compare the worst of America with the best of Islamic history, or vice-versa.

In 2010, America’s ideals and principles are likely the closest that the human mind has come to divine guidance. This is in fact why Muslims often find it easier and more accommodating to practice our religion, and live our lives as Muslims in this beautiful land.

America also has a lot to learn and gain from Islam and Muslims. Islam offers a more complete knowledge of the creator who sent not just one, but many prophets. Islam is the same religion of Moses and Jesus (peace be upon them). Islam offers an authentic, practical, preserved, and dynamic religion that can be rationally and practically applied in our daily life. Islam offers wholesome solutions to many problems in the family and society. Islam offers a comprehensive view that, when applied correctly, fosters progress and development at all level. Islam offers an authentic, final message from the Creator that has not been altered by humans. Islam offers a balance between the material and the spiritual that makes a human being whole and fills a deep void in humanity today.

Therefore, as a Muslim, I am genuinely proclaiming to my Lord that I love America. I love the people to whom you have sent me, oh Lord. I love them and I genuinely care for their well being. I hope that they become the best in the world, and that Islam touches their lives like nothing has touched them before. I am grateful that you have given me the opportunity to take your message to this beautiful land of promise and opportunity. I pray that America will be a role model in the world, and will live up to your ideals. I look forward to strengthen the good ideals that are part of America. I look forward to change the injustices that are in America. I only ask you to allow us as Muslims to live up to this huge responsibility, and to appreciate your gift and opportunity that you have given us.

Religious leaders go through specialized formal education in the United States. Numerous universities cater to the religious educational needs of Jews and Christians across the U.S. There are also many institutions, such as the renowned al-Azhar University and the University of Medina, which cater to the needs of Muslim scholars across the world. However, such specialized religious institutions focusing on the needs of Muslim Americans are nearly non-existent.

For the Sunni Muslim community in America, the following options apply in identifying religious scholarship. They are listed below from the most common to the least common:

1. Immigrant imams commissioned from overseas to serve Muslim communities, usually in local mosques, or Islamic schools.

2. African American local imams.

3. Lay leaders who develop rigorous Islamic knowledge, while maintaining another full time career/commitment.

4. Individuals taking courses, and sometimes obtaining degrees, from fledgling Muslim American educational institutions (such as the Islamic American University or American Open University).

5. Individuals graduating from American secular institutions

6. American Muslims going overseas to gain scholarly Islamic knowledge and then returning to the U.S. to serve their communities.

Naturally, the above categories are not mutually exclusive.

There are approximately six million Muslims in America. Of those, nearly two-thirds are immigrants or children of immigrants, and one-third  are converts, mostly African Americans. The Muslim American community is in the initial phase of building religious institutions and scholarship in America.

1a. Immigrant Imams

This is a simple model. Thousands of imams across the Muslim world are available to come to the U.S. These Imams have usually experienced traditional schooling and a religious university education in a Muslim country. It usually takes the Imams who come from overseas 3-10 years to begin to grasp the unique dynamics and challenges that face Muslims in America. There are no systematic mechanisms to educate these new Imams on the realities of the Muslim American experience. In most cases, they capably fulfill the immediate worship related needs of the community—leading prayers, delivering sermons, and providing religious guidance on common issues. However, they often struggle in helping the community to fully integrate with the larger society and achieve its full potential, since they are still struggling with the realities of a whole new environment and culture. In a mature community that can provide more support, these Imams can grow into religious leaders who more fully understand and appreciate the American society and the Muslim American experience. In order for this to happen, they need support from other community leaders, who are more experienced in the American context. Imam Basyouni Nehela (Boston) and Imam Mohammed Magid (Washington, D.C.) are two successful examples of immigrant Imams who were able to adapt to the American context. These Imams are respected by their communities and play an influential role in community decision making.

1b. African American Imams

African American Imams understand the social needs of their African American community. The majority do not have formal religious schooling or degrees. Moreover, few have studied in religious institutions overseas, while some will have studied formally respected teachers such as Imam WD Muhammad and others.

2. Lay Leaders

These individuals have a special interest in Islamic sciences, and in serving their community. They find creative ways to learn Islamic sciences, which enables them to play a role as community or religious leaders. They are not considered “scholars,” and are often called “students of knowledge.”To gain this knowledge, they usually do one or more of the following:

• Take courses by correspondence (see below)
• Read books and engage in self study
• Study with local scholars or Imams in the mosque
• Engage in some classes overseas for a short period of time (3-18 months)

These individuals are influential in shaping the Muslim agenda, since they are respected leaders and are more able to articulate a vision to engage the community with the larger society. However, they lack rigorous scholarly knowledge. Every Muslim community will have a number of these individuals who usually give Friday sermons in the majority of mosques which do not have a full time Imam. They are also influential in shaping other policies in the community at large (integration of women in society, interfaith relations, etc.).

3. Imams Graduating from American Muslim Institutions

This is a new but growing trend. Institutions such as the American Open University and Islamic American University have been offering undergraduate and graduate degrees in Islamic studies for a number of years. However, they are struggling to attract students. They have some physical classes in few locations, as well as correspondence and online courses that can be counted towards a degree, or as standalone courses. The Zaytuna Institute, Deen Intensive, and Al-Magrib Institute also fall in this category. However, they do not offer undergraduate degrees per say.

Zaytuna College is a new exciting project that may take this initiative to a higher level by offering a full fledged accredited university style program for aspiring American Muslims.

4. Imams educated at non-Muslim American institutions

American colleges have been offering degrees in Islamic studies for decades. For example, Harvard University, Georgetown University and Boston University offer such programs, among many others. In the aftermath of the September 11^th attacks, several universities invested in new Arabic and Islamic studies programs catering to the increasing demand for such focused coursework. But without additional Muslim-based religious credentials, these degrees are often looked upon skeptically by the Muslim community, especially for religious leadership roles. Oftentimes individuals with these degrees are influential as Muslim scholars in the larger American society. Still, the community often questions whether secular academic institutions are able to fully educate a person in their religion.

Hartford Seminary and other similar religious seminaries have often been received more favorably in the community for educating religious leaders, as they are perceived as more nuanced than the purely secular academic institutions. In the past five years, and especially since 9/11, American academic institutions have had a keen interest in recruiting American Muslims to their Islamic studies programs. There are a number of reasons for this: a) There is more interest in having American Muslims “at the table,”and b) diversity within these institutions is highly desirable.  This has positively influenced the programs to become more understanding of Islam and Muslims, rather than simply viewing Islam with a skeptical lens, or as the traditional “other.”

Although with some hesitancy, more young American Muslims are pursuing the academic path as a possible alternative to more formal religious education. Some of them also enroll in additional formal scholarly institutions to enhance the quality of their Islamic education.

Scholars such as Sulayman Nyang have been able to combine both an academic as well as religious leadership in the Muslim community. On a local level, individuals such as Mohamed Lazouni have been able to do the same.

5. Eastern (overseas) education

Although this option requires more commitment, it has so far produced more positive results. American-born and raised Muslims engage in rigorous studies in overseas institutions or with individual scholars, and come back to the U.S. as scholars and leaders for their community. For instance Imam Hamza Yusuf, a well known national figure, has engaged in this process. The Islamic American University (IAU) has sponsored many students, for 3-10 years each, to live overseas, and gain an education from a Muslim religious institution. With their natural understanding and affiliation to their American culture, these students are able to articulate a relevant message for Muslims in America. Many of these aspiring scholars come back to the U.S. in the summer to “practice” their knowledge in America, so that they are not “isolated from the motherland,” and are able to continuously refresh their analytical skills to apply what they learn overseas to the reality of Muslims in America. There are several women, such as Muslema Purmul of Southern California , who are part of this initiative through the IAU. Suhaib Webb has been a beneficiary and supporter of this initiative as well. Zaytouna Institute has also sponsored individuals to study Islam in Mauritania for more than a year.

The success of this option depends on a number of factors:

1. The commitment of the individual to learning: Living overseas can be a difficult transition. Participants need to have a high level of commitment to be able to withstand the pressures of a new country, culture, and environment.
2. Finances: Five to ten years of education can be costly. In most cases, a Muslim American institution will be needed to fund an individual through a scholarship.
3. Quality of education: Not all religious institutions are equal. For instance, there are some institutions overseas that tend to lean on a more conservative approach to religious education (such as some Saudi universities). This makes it more difficult for the student to apply what he/she learns in a way that is relevant to Muslims in America
4. The support system in America: Some mentoring during the foreign learning process is important to ensure that the student is able to reintegrate into their community and benefit the American Muslim community with their knowledge.

Scholarship in Islam

To the Muslim individual, a scholar’s opinion is highly regarded and needs to be taken into serious consideration. It cannot simply be dismissed. However, a Muslim (individual or community) has the ability to “shop around” until they find the scholar that they are most comfortable with. This comfort should, ideally, not be based on personal desires, rather, on what an individual feels is closest to the truth.

In the Sunni tradition, Muslims do not have a pope like-figure. Scholars do their best to interpret God’s rules and commands but they are susceptible to mistakes in interpretation. If the mistake is an “honest” mistake (one done with utmost sincerity and with a clear desire to look for the truth, while taking the necessary scholarly steps in the research), then they are not held negatively in account (by God) for their position or fatwa (religious edict). Muslims are often wary of following their personal opinion without scholarly “backing.”

Many Muslims will have an Imam or scholar that they trust, and will seek their guidance in order to make a decision on some aspect of their daily life. Lay leaders also play this role in many communities in North America. More learned individuals will often consult with scholars and make up their own mind as to the fatwa or opinion with the most “backing,” and then follow that particular opinion.

An Imam is by definition an individual who leads the daily prayers, and may not necessarily be a scholar. Scholars need to go through more rigorous training in Islamic studies. Every scholar is an imam, but not vice versa. Female scholarship is allowed, and in fact encouraged in Islam. History has ample examples of female scholars who were teachers to great male scholars. The majority opinion in Islam holds that females are allowed all forms of scholarship and leadership in Islam, except leading males in formal congregational prayers.

Is American Muslim scholarship different?

In the Muslim world, Al-Azhar University in Cairo is one of the most renowned religious institutions .In Europe, there are more established Islamic scholarly bodies, which issue legal opinions and fatwas (eg: European Fatwa and Research Council). Muslim American institutions are less established than Europe. One of the more prominent bodies is the ISNA Fiqh Council.

Muslims in America need to build their own systems and institutions to produce scholars that understand the western and American dynamics well enough to shape Islamic opinions based on the realities of western (and more specifically American) Muslims. This is a model that scholars such as Tariq Ramadan are applying. This is also a process that shaped most societies where Muslims lived. For example, the application of Islam in Saudi Arabia is different than Egypt, which is also different than Malaysia or China. Each society faces different realities, which allows culture, politics and other dynamics to shape the legal opinions provided.

Islam has a core that is fixed (ex: belief in One God, the five pillars of Islam, Prophethood, etc). But the other part of Islam is dynamic and evolving, and has changed across different times and different cultures.

In fact, this was one of the reasons that traditional scholars (such as the Four Imams of Schools of Fiqh) differed in their fatwas (legal opinions). For example, Imam Shafi’i changed his fatwas after moving from Iraq to Egypt, instituting an important rule in Islamic jurisprudence: religious opinions change depending on the context (including time, place, and culture).  This rule was applied all over the world for different Muslim communities.

Shaping an authentic American Muslim religious education is important but will take time. It will be facilitated by the presence of authentic scholars who are (a) well trained in traditional Islamic sciences, (b) well aware of the American context, and (c) able to formulate opinions that fit our existing reality. The challenge will be how to shape the American Islamic viewpoint in our context, while not undermining the core values of Islam.