a love supreme: musilm jazz artists

head of state - el general (hamada ben aoun)

From Hip-Hop Diplomacy: The Rap That Sparked a Revolution: El General (Tunisia)

to be a black. convert muslim. female.

From Jamerican Muslimah's Veranda: To be a Black. Convert Muslim. Female.

liberation square in egypt

Liberation Square in Egypt
by Daniel Abdal-Hayy Moore

As Moses cast his staff down
so the masses are casting theirs

and their transformed and transformative
multi-million-strong serpent is swallowing

those vain wrigglings of the Pharaoh’s
police-state magicians now made

useless by the greater heartfelt

uncoiling masses of
God-sent Moses

all peace and success
be upon him (and them)

and each of his prophetic lights now
shining across every Pharaonic

tyrant’s face

______________
February 1, 2011

egyptian rappers give uprising a soundtrack

From WSJ blog: Egyptian Rappers Aim to Give Uprising a Soundtrack



Rebel - Arabian Knightz featuring Lauryn Hill

poetic pilgrimage - silence is consent

I think the song itself is from last year, but the video gives the words a new relevance in light of what is going on in Egypt, Tunisia, Yemen, etc. these days:



Wikipeida: Poetic Pilgrimage
Raw Deen: Interview with Poetic Pilgrimage
Blog: Poetic Pilgrimage

zaid shakir & mohamed magid on curbing extremism in the muslim community

From Ify Okoye's blog: Zaid Shakir & Mohamed Magid | Curbing Violent Extremism in the Muslim Community

more from imam zaid

Imam Zaid Shakir delivers a one-two punch against Islam-haters and extremist Muslims in a pair of his recent articles.

In Qur’an defeats Muslim Barbarism Imam Zaid exhorts towards the importance of reading the Quran holistically and guided by the highest ideals:

Like all other scriptures, it is easy to take a Qur’anic verse out of context and distort its meaning to fit an ideologically defined agenda. However, such an approach not only results in semantic violence towards the text, its can become the basis of physical violence against innocent adherents of a particular religion.

The time has come for members of all faith communities to begin a push towards a higher ground that leads to a common ground. The hard work of fostering understanding will require honest and enlightened scholarship and leadership, coupled with a deep quest for truth, peace and justice. If we stop short of that, we are only cheating ourselves and jeopardising our collective security.

In Letter to a Would-be Mujahid Imam Zaid writes to a hypothetical terrorist, Muslim to Muslim, explaining why becoming a terrorist is not just contrary to basic Earthling morality, and a violation of Islamic principles, but also really really stupid.

professor imam and the squadron supreme

Speaking of comic books, I've recently started to get into the Squadron Supreme especially in their more recently rebooted incarnation. The characters aren't well known but the concept behind them is interesting. Basically they are Marvel Comic's revisioning of /parody of /homage to /commentary on the major DC Comic superheroes. Their names and costumes are different enough that the probably won't raise copyright issues, but their powers and back stories are similar enough that the intention is clear.

Both the original and the rebooted characters explore the dark side of the superhero concept. For example, an important storyline involving the original Squadron had them try to turn the U.S. into a crime-free utopian society and ended up creating a police-state.

Furthermore, I'm not sure if he's explicitly described as Muslim, but taking a leap based on his name, the original Squadron Supreme character Professor Imam may be one of the earliest Muslim superheroes in either Marvel or DC. I haven't yet seen him appear in the rebooted Squadron but I hope he shows up. It would probably allow for some good political stories.

In the rebooted version, "Superman" (Hyperion) is initially found by farmers but eventually Truman Show-ed by the U.S. government who want to make sure he grows up patriotic and compliant. Instead of there being a single token Black superhero, both "Batman" (Nighthawk) and "the Flash" (the Blur) are African-American and have numerous political arguments about their obligations to "the people". In Nighthawk's case especially, his parents were specifically killed by white supremacists, so as an adult he takes a by-any-means-necessary approach to fighting racist and genocidal villains both in the inner-city (primarily Chicago) and in Africa. These are definitely not your grandparents superheroes...

See also:
female, muslim and mutant
naif al-muwata on the 99
josiah x
in brightest day, in blackest night

young, muslim and black

Indigo Jo Blogs: BBC Radio 4 – Young, Muslim and Black

my name is khan (finally saw it)

A few months ago, without actually having seen the film, I had posted some links/letters regarding the movie My Name is Khan and the controversial decision by the Muslim Public Affairs Council to honor the film with its "Voices of Courage and Conscience" Media Award. (see my name is not khan and my name is still not khan ). The film has been described as a kind of "Muslim Forrest Gump" where the hero, Rizvan Khan, a Muslim man with Asperger Syndrome is on a mission to meet the President of the United States and tell him "My name is Khan and I am not a terrorist."

Now that I have seen the movie (thanks to the used DVD bin at Blockbuster) I'm in a better position to appreciate what the disagreement was about. I totally see Su’ad Abdul Khabeer's point about the film. It's portrayal of African-Americans in rural Georgia was definitely archaic, stereotypical and problematic. And in spite of the criticisms which can still be made about how Hollywood deals with race, one would be hard pressed to find a contemporary American film which portrays Blacks in such a fashion.

But My Name is Khan, is most definitely not an American film It is an Indian-centered film for an Indian audience. So even though most of the film was set in the United States, most of the dialogue was in Hindi or Urdu and most of the subjects/agents in the film were of Indian descent; Indian store owners, professors, motel managers, news reporters, and doctors, etc. (so "of course" the African-American characters will be poorly fleshed out stereotypes).

In fact, it wouldn't really be correct to call it a "pro-Muslim" film. From an early scene in the movie we see Rizvan Khan's mother teach him explicitly that there is no difference between Muslim and Hindu. There are just two kinds of people in the world, good people and bad people. And so we see many examples of "bad Muslims" (e.g. a terrorist recruiter speaking in a mosque, a Muslim couple who are too embarrassed to pray in front of non-Muslims, Rizvan's jealous and then estranged brother Zakir) and good non-Muslims (Rizvan's Hindu wife and stepson, the white couple who befriend them, different Sikh and Hindu Indian-Americans who support Khan on his journey). In fact, we see many more examples of Hindus and Sikhs being victimized in the post-9/11 environment than we see of Muslims. (And African-American Muslims are absent).

Basically I think our evaluation of the film depends entirely on where we choose to set the bar. If we want to compare My Name is Khan to more typical Hollywood portrayals of Muslims (see planet of the arabs) then of course we would say that MNIK is wonderful. And I would actually say that, except for the scenes involving African-Americans, MNIK is basically a fun, entertaining, Bollywood film. But if we demand a higher degree of excellence, and especially if the film is to receive an award from a major Muslim-American organization because of its "courage" and "conscience" I think it is fair to hold the film to a higher standard. And by that standard, the other winners of the 2010 MPAC Courage and Conscience Media Award were more deserving.

In fact, looking at past winners of the award, I'm tempted to think that some other cultural productions and performances are more deserving... Don Cheadle in Traitor for instance or Keith David as Abu 'Imam' al-Walid in the Chronicles of Riddick. Some more controversial alternative choices might be Amir Sulaiman, the film New Muslim Cool, Mos Def and K'naan on Austin City Limits, Lupe Fiasco and others. Lets hope that MPAC is more "courageous" when it gives out awards in the future.

shaikhs on a plane

I've only seen a few Muslims online reference the Juan Williams firing, but the responses I've seen have been surprisingly nuanced. For sure, no one is gloating. I think it should be clear that the incident is not an indication of greater sensitivity towards Muslims in American society as much as it is just the fallout of a snarky conflict involving NPR, Fox and Juan Williams.

San Francisco Muslim: Juan Willams Stars in "Shaikhs on a Plane"
Imam Johari Abdul Malik: I’m a Garb-Wearing Muslim and Juan Williams Has a Point!

a plague on both your houses... and juan williams

[First the facts]
By now you've probably heard that Juan Williams was fired from his job at NPR, ostensibly for making certain comments about Muslims while appearing with Bill O'Reilly on Fox News in the wake of O'Reilly's own controversial appearance on The View. The main statement by Williams at the center of the storm is the following:

I mean, look, Bill, I'm not a bigot. You know the kind of books I've written about the civil rights movement in this country. But when I get on the plane, I got to tell you, if I see people who are in Muslim garb and I think, you know, they are identifying themselves first and foremost as Muslims, I get worried. I get nervous.

Not that long after making these comments, Juan Williams lost his job at NPR and not long after that he was offered a new three-year two million dollar contract with Fox News.

[climbing on soapbox]

-What Juan Williams said was Islamophobic in the most literal sense (i.e.expressing an irrational fear of Muslims) and by his own admission reflects his own thoughts and feelings. He's going to have to work on his neurosis on his own time.

-To his credit, what he said actually wasn't that bad. He didn't try to use his Islamophobia to argue that Muslims should give up some of our First Amendment rights (e.g. move the Park 51 project) or argue that that Muslims as a group should receive differential treatment (e.g. profiling).

-I would even argue that if we are going to have an honest discussion about Islamophobia in America, then it is actually necessary for there to be *some* forums somewhere, some safe spaces where non-Muslims can candidly express their fears, misgivings, etc. about Muslims. (A televised broadcast by a "neutral" news analyst is NOT one of those forums.) The priority here is on expressing emotion not advocating for specific public policies. And of course, it is also necessary (and much more rare) for there to be safe spaces for Muslims to express how the post 9/11 climate makes us feel.

-What Juan Williams said is mild compared to the bigotry which the usual talking heads spew on Fox. In fact, what Bill O'Reilly said on The View or what Brian Killmeade said in his defense is orders of magnitude more offensive than what Juan Williams said. I really do believe in freedom of speech and an open marketplace of ideas so I don't actually want to see them censored, but anyone in the media is going to lose their job for making bigoted comments, there are a lot of folks who should get booted before Juan Williams.

-Juan Williams' real offense is that he allowed his reputation as a "reasonable" and liberal journalist (in part developed through his relationship with NPR) to provide cover and defense for the more extreme bigots at Fox.

-If the decision to fire Williams was only based on Williams' own comments, then NPR definitely overreacted. I'm more inclined to believe that since Fox News and NPR are competing news organizations, the executives at NPR probably weren't happy with Juan Williams' relationship with Fox for a while and were just looking for a convenient excuse to fire him.

-In hindsight, NPR definitely made a bad call. They are coming out of this looking like clumsy opponents of free speech and they have basically only strengthened Fox's position.

Huff Post: Juan Williams FIRED: NPR Sacks Analyst Over Fox News Muslim Comments
Garvey's Ghost: NPR and the Silencing of Outspoken Black Men
Michael Moore: Open Letter to Juan Williams
Juan Cole: Williams supported Imus Firing, Censoring of Rap Music
Juan Cole: End Federal Tax Subsidies to Fox!
Bin Gregory: Muslim Garb
Daily Show: NPR Staffing Decision 2010

naif al-muwata on the 99

I've mentioned the Muslim superhero team the 99 before, but here is Naif Al-Muwata giving a really engaging talk in anticipation of the upcoming cross-over between the 99 and the Justice League. He gets into the religious correlations of some of the more mainstream heroes (Superman, Batman, Spiderman), he talks about the thought process which inspired the 99, and some of his aspirations in terms of what the 99 comic books can do for Muslim youth.

josiah x
"'x-men' is not a cleverly named documentary about the nation of islam..."

a glance into the archives of islam

It was a little over a month ago that I "discovered" cultural critic, Slavoj Zizek. The Huffington Post did a brief article echoing some harsh things he had to say about Western Buddhism from a Marxist perspective and it made me curious about what such a person would say about Islam. As a consequence I found A Glance into the Archives of Islam where Zizek compares and contrasts Islam, Judaism and Christianity using an eclectic approach invoking Levi-Strauss, Hegel, Nietzsche, St. Paul, along with Freud and others.

Some highlights: He claims that the Muslim world effectively cock-blocked the West which was trying get with the Buddhist East. Jews and Muslims have so much trouble getting along because Judaism and Islam are "substantially one and the same thing." He also goes through some odd intellectual gymnastics in order to psychoanalyze the Muslim world by unpacking the stories of Hagar and Ishmael, Muhammad and Khadija, and even Amina and Abdullah.

Even though I was a psych major, my basic response to Freudian psychoanalysis is that most of the time "a cigar is only a cigar". And when it comes to post-modernism I mainly think that the Emperor has no clothes. (see the Sokol Affair) So I would argue that much of what Zizek said about Islam in his "Glance..." is worthless. (Although to be fair, the piece he wrote in the wake of 9/11, The Desert of the Real wasn't bad. In fact, the more articles I'm finding by him, the more I like him when he sticks to current events and popular culture). But his leaps of fantasy when it comes to Abrahamic religious history make me want to throw away Freud, and makes me wary of Lacan. I think I should reread my Frantz Fanon.

the f-word: feminism in islam

Religion Dispatches: The “F” word: Feminism in Islam by Amina Wadud

mooz-lum on npr

NPR: Film 'Mooz-lum' Confronts Public Perceptions Of Islam is an interview with film creator Qasim Basir and actor Roger Guenveur Smith. I liked hearing more from Basir and I hope the film does well.

muslims and islam were part of twin towers life

To be honest, the more I study and reflect on the "Ground Zero Mosque" issue the more difficulty I have accepting or respecting the whole "sensitivity" argument. First of all, the 9/11 families and victims organizations don't all speak with one voice and several of them (like September Eleventh Families for Peaceful Tomorrows and Not in Our Name) are opposed to war and Islamophobia. Secondly, if people can tolerate strip clubs and pizza places on "sacred ground" they should be able to tolerate Muslims practicing their religion there. But thirdly, the never stated, and therefore unquestioned, assumption behind the opposition to the Park 51 project is that all Muslims in the US should be equated with the terrorists behind 9/11.

One of the more persuasive counter-arguments (I think) lies in also pointing out the extent to which Muslims are and have been an integral part of American life. Not only does the nearby African Burial Ground hold Muslim bodies. Not only was that part of lower Manhattan historically "Little Syria". Not only is there already a mosque there for Muslims who work nearby. Not only were there Muslims who were victims and heroic responders to the World Trade Center attack. On top of all that, the World Trade Center originally had a Muslim prayer space for the Muslims who were an integral part of the life of the community.

see also
Planet Grenada: "refudiating" islamophobia: park 51 / cordoba house / the (not-really-at)-ground zero mosque


Muslims and Islam Were Part of Twin Towers’ Life
By SAMUEL G. FREEDMAN
New York Times
September 10, 2010

Sometime in 1999, a construction electrician received a new work assignment from his union. The man, Sinclair Hejazi Abdus-Salaam, was told to report to 2 World Trade Center, the southern of the twin towers.

In the union locker room on the 51st floor, Mr. Abdus-Salaam went through a construction worker’s version of due diligence. In the case of an emergency in the building, he asked his foreman and crew, where was he supposed to reassemble? The answer was the corner of Broadway and Vesey.

Over the next few days, noticing some fellow Muslims on the job, Mr. Abdus-Salaam voiced an equally essential question: “So where do you pray at?” And so he learned about the Muslim prayer room on the 17th floor of the south tower.

He went there regularly in the months to come, first doing the ablution known as wudu in a washroom fitted for cleansing hands, face and feet, and then facing toward Mecca to intone the salat prayer.

On any given day, Mr. Abdus-Salaam’s companions in the prayer room might include financial analysts, carpenters, receptionists, secretaries and ironworkers. There were American natives, immigrants who had earned citizenship, visitors conducting international business — the whole Muslim spectrum of nationality and race.

Leaping down the stairs on Sept. 11, 2001, when he had been installing ceiling speakers for a reinsurance company on the 49th floor, Mr. Abdus-Salaam had a brief, panicked thought. He didn’t see any of the Muslims he recognized from the prayer room. Where were they? Had they managed to evacuate?

He staggered out to the gathering place at Broadway and Vesey. From that corner, he watched the south tower collapse, to be followed soon by the north one. Somewhere in the smoking, burning mountain of rubble lay whatever remained of the prayer room, and also of some of the Muslims who had used it.

Given the vitriolic opposition now to the proposal to build a Muslim community center two blocks from ground zero, one might say something else has been destroyed: the realization that Muslim people and the Muslim religion were part of the life of the World Trade Center.

Opponents of the Park51 project say the presence of a Muslim center dishonors the victims of the Islamic extremists who flew two jets into the towers. Yet not only were Muslims peacefully worshiping in the twin towers long before the attacks, but even after the 1993 bombing of one tower by a Muslim radical, Ramzi Yousef, their religious observance generated no opposition

“We weren’t aliens,” Mr. Abdus-Salaam, 60, said in a telephone interview from Florida, where he moved in retirement. “We had a foothold there. You’d walk into the elevator in the morning and say, ‘Salaam aleikum,’ to one construction worker and five more guys in suits would answer, ‘Aleikum salaam.’ ”

One of those men in suits could have been Zafar Sareshwala, a financial executive for the Parsoli Corporation, who went to the prayer room while on business trips from his London office. He was introduced to it, he recently recalled, by a Manhattan investment banker who happened to be Jewish.

“It was so freeing and so calm,” Mr. Sareshwala, 47, said in a phone conversation from Mumbai, where he is now based. “It had the feel of a real mosque. And the best part is that you are in the epicenter of capitalism — New York City, the World Trade Center — and you had this island of spiritualism. I don’t think you could have that combination anywhere in the world.”

How, when and by whom the prayer room was begun remains unclear. Interviews this week with historians and building executives of the trade center came up empty. Many of the Port Authority’s leasing records were destroyed in the towers’ collapse. The imams of several Manhattan mosques whose members sometimes went to the prayer room knew nothing of its origins.

Yet the room’s existence is etched in the memories of participants like Mr. Abdus-Salaam and Mr. Sareshwala. Prof. John L. Esposito of Georgetown University, an expert in Islamic studies, briefly mentions the prayer room in his recent book “The Future of Islam.”

Moreover, the prayer room was not the only example of Muslim religious practice in or near the trade center. About three dozen Muslim staff members of Windows on the World, the restaurant atop the north tower, used a stairwell between the 106th and 107th floors for their daily prayers.

Without enough time to walk to the closest mosque — Masjid Manhattan on Warren Street, about four blocks away — the waiters, chefs, banquet managers and others would lay a tablecloth atop the concrete landing in the stairwell and flatten cardboard boxes from food deliveries to serve as prayer mats.

During Ramadan, the Muslim employees brought their favorite foods from home, and at the end of the daylight fast shared their iftar meal in the restaurant’s employee cafeteria.

“Iftar was my best memory,” said Sekou Siby, 45, a chef originally from the Ivory Coast. “It was really special.”

Such memories have been overtaken, though, by others. Mr. Siby’s cousin and roommate, a chef named Abdoul-Karim Traoré, died at Windows on the World on Sept. 11, as did at least one other Muslim staff member, a banquet server named Shabir Ahmed from Bangladesh.

Fekkak Mamdouh, an immigrant from Morocco who was head waiter, attended a worship service just weeks after the attacks that honored the estimated 60 Muslims who died. Far from being viewed as objectionable, the service was conducted with formal support from city, state and federal authorities, who arranged for buses to transport imams and mourners to Warren Street.

There, within sight of the ruins, they chanted salat al-Ghaib, the funeral prayer when there is not an intact corpse.

“It is a shame, shame, shame,” Mr. Mamdouh, 49, said of the Park51 dispute. “Sometimes I wake up and think, this is not what I came to America for. I came here to build this country together. People are using this issue for their own agenda. It’s designed to keep the hate going.”

9/11 happened to us all

book talk: the african caliphate

A discussion of The African Caliphate : The Life, Works, and Teaching of Shaykh Usman Dan Fodio (1754 - 1817) by Ibraheem Sulaiman

Summary: This scholarly work focuses on the establishment in 1809, in what is today Northern Nigeria, of the celebrated Sokoto caliphate, which may well have been the last re-establishment, anywhere in the world, of Islam in its entirety, comprising all its many and varied dimensions.