Reclaiming the Mosque for Black Liberation! - Patheos (blog)

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As soon as upon a time to be Muslim in America was synonymous with black consciousness and mechanically connoted a dedication to enhancing the situation of black life.

Hip-hop mogul Russel Simmons describes his childhood neighborhood as containing, ”a mosque, a rehab and a Steak and Take which was all owned and operated by the black Muslims.” Inside his neighborhood, Simmons says he was immensely impressed by brothers in bow ties who bought the Muhammad Speaks newspaper.

Describing his neighborhood as being replete with gang violence and drug trafficking, Simmons states that, “I can guarantee that many of us are alive because of their inspiration.” This narrative entails what it meant to be a black Muslim: a task mannequin for black youth and a person completely devoted to enhancing the black group.

As I used to be listening to a lecture from Imam Siraj Wahaj he additional corroborates this narrative of Russel Simmons. In a single incident, Imam Siraj Wahaj states that he was in a really robust neighborhood promoting Muhammad Speaks newspapers.

Instantly, he noticed two people who seemed like they have been going to rob him. One of many brothers pulled out a gun on Imam Siraj Wahaj however then put it proper again. The person informed him he simply couldn’t deliver himself to rob a Muslim and as an alternative he gave him cash to buy a Muhammad Speaks newspaper.

This story demonstrates the immense respect and love that most of the people in America’s most marginalized neighborhoods had for Muslims. That respect was garnered from the position of the Mosque in uplifting black life. Black People look upon black Muslims for hope and inspiration. 

  The Altering Face of Islam in America

Imam Amin Nathari mentioned that rising up within the Nation of Islam,”meant cleaning one’s self and family up and becoming a model citizen in the community.”  Nevertheless with the emergence of overseas Islamic ideologies, Imam Amin Nathari said that “to be a Muslim now meant to ignore issues within the black group” and to,”act, eat, and gown as an individual from a Center Japanese nation .

For a motion which sought to instill black satisfaction what was most devastating is that even amongst overseas students, Imam Amin Narthari writes that, “Some of them even taught that the Arabs were racially superior to blacks – and thus commanded a higher level of respect.”  This had a devastating influence of diminishing the self-worth of black individuals.

Making an analogous remark in Islam and the Black American: Looking toward the Third Resurrection, Dr. Sherman Jackson states that the,”…most lamentable development was the seemingly reversed effect that Islam was exerting on the pathologies and dysfunctionalities of the urban ghetto.”  As a way to make the Mosque related to black individuals, black Muslims want to start addressing how we will look inside our custom to reclaim the constructive influence that Islam exerted upon the social maladies of the city ghetto.

Reclaiming the Black mosque

Black people have sure theological questions and points they need to face popping out of the expertise of 400 years of slavery. Consequently, we'd like a singular religious nourishment that may solely be given by a  Imam who's absolutely cognizant of the social-political and theological points dealing with black America. I finally consider black Muslims want to determine their very own seminary faculties so as to produce Imams  who're able to addressing the distinctive religious wants of the black group.

We'd like Imams who're capable of articulate why the seera or prophetic biography is related to the black man and lady of America. Moreover, we have to attain our individuals explaining how in following the Sunnah of Prophet Muhammad(PBUH) younger black women and men can overcome the social maladies and traps that the white supremacist energy construction seeks to put out for younger black women and men.

Reclaiming Islam for black liberation means telling black people of the narrative of the Bahia slave riot and telling our individuals the tales of Bilal Lictuan, Shaykh Dandaa, Shaikh Sanim, Malam Bubakar Ahuma and Manuel Calafate. We should started to conduct a research of our west African Muslim ancestors similar to Nana Asmau, Uthman Dan Fodio, Ahmad Baba and the way they will present religious help to black people of their continued freedom wrestle.

We have to take a look at the struggles and steerage discovered inside Islamic slave narratives of Omar Ibn Said, Abu Bakr, and others. We have to incorporate the religious knowledge of our ancestors inside khutbas that are given to Black Muslim communities. Additionally black Muslims have to develop codified and cogent responses to black orientalism.

The times of masjid merely being a prayer place whereas the congregation has no engagement with the broader black group should come to an finish. We have to search to revive the spirit of Malcolm X inside our personal selves.

The primary time that Malcolm X went to the Mosque he stated he was upset that there was so many empty area within the Mosque whereas the streets have been full of brainwashed black brothers and sisters consuming, preventing, and abusing medicine. He subsequently started going up and down Detroit’s ghettos to ask drug addicts and gang bangers to return into the Mosque.

So as to improve engagement with the broader black group, Islamic facilities within the black group ought to host political schooling courses that are open to the broader black group. Such political schooling courses ought to present consciousness concerning the pervasiveness of institutional racism and will impress the group round sure grassroots efforts within the black group.

The mosque within the black group should develop into a middle for black consciousness and religious steerage.

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