Indigenous African Americans have been converting to Islam for decades; however, the phenomena of massive and continuous conversion amongst African-Americans to Islam has not evolved generationally into indigenous American Muslim families, extended families or home-grown institutions that serve our faith needs, reflect our faith and it’s principles, and serve our overall best interests from a religious and spiritual perspective. Granted, we are all American Muslims, and brother and sisters in Islam. However, if we take a closer look, it is evident that there are clearly two, distinctly different, Muslim Americas. One comprised primarily by immigrants from Muslim countries, and their children, and the other from American Muslim converts. As immigrant communities are growing, thriving, and blanketing the landscape with multi-million dollar masaajid, schools, and cultural institutions. African-American Muslim communities are struggling, lack physical resources, lack influence, and are very small in comparison.
Here are the facts; 80% of American Muslim converts are African-American, and African-Americans are dead last in virtually every socio-economic category that measures well-being; unemployment, access to health care, illiteracy, education, single parent households, broken families, incarceration rates, diabetes, hypertension, home ownership, and infant mortality, and the list goes on and on. Additionally, African-Americans are about 33% of the American Muslim demographic. This reality comes at a time of great spiritual, economic and civilizational decline, as we are entering into the time of the Dajjaal (anti-Christ), and the coming of Jesus, son of Mary (AS).
The post conversion reality that is played out in Muslim America is important because as each subsequent generation of practicing Muslims (emphasis on practicing) evolves, not just as individuals, but as a family unit, the moral and religious beliefs and values of Islam takes root, are reinforced within the family and upbringing, and becomes part of the lifestyle. Once that occurs, these values are passed on to the extended family, and onto ensuing Muslim generations. Thus, one of the most important institutions that we must care for and strengthen, is the family, after that, it is the religious communities (jamaa’at), because without the critical mass of common purpose and support, it is very difficult erect and maintain religious based institutions. Therefore, we have to be very careful in the marriage and divorce decisions we make, in the decisions we make about community and Masjid participation, and in the decisions we make about child rearing, and Islamic education because these decisions will affect us, our families and our children for a long time to come.
As African-American Muslims, our civilization is in a near shambles. We are fighting and arguing in many of our masaajid, the numbers of full-time, affordable Islamic schools that serve the needs of African-American Muslim children are down, most of us are without leadership, and considering our numbers there are very few real congregations left in the country that serve our needs. Most of our children are being raised in single parent households, many of our sons are in the criminal justice system in some way or another, and many of our daughters are being courted by the non-Muslims, and have children out-of-wedlock. Drug and alcohol abuse is very high (no pun intended) in the African-American Muslim community, and African-American Muslims are less educated and less affluent than our immigrant counterparts, and our communities do not have adequate material resources. However, we do have choices, and these choices contribute to our betterment or detriment.
There is nothing we can do to change the past beloveds, but we have an opportunity before us for a better future. However, it requires that we submit wholeheartedly to the moral and liturgical principles of Islam. Changing the condition begins with the self. If there was ever a place to begin then I suggest that we begin with the salat. The family that prays together is way more likely to stay together than those who don’t; and that’s a choice. Brothers who attend the Masaajid for the salat tend to be more spiritually enlightened that those who don’t; that’s a choice. People who are married with problems, but choose to patiently endure, instead of opting out of the marriage simply because they are not happy that day, or that week, or that month, are much more stable in the long run than those who don’t; that’s a choice.
Brothers who work and spend money to support their families are better men in a key area of manhood, than those who don’t, and try to live off of their wives; and that’s a choice. Sisters who are obedient and dutiful to their husbands (in what is right) tend to be much more spiritually stable than those who don’t; that’s a choice. People who take the time out to learn a little something of their religion instead of sitting in front of the television all day, playing a wii, or seeking to be entertained all the time, tend to be more religiously intuitive than those who don’t; that’s a choice People who make their hereafter a priority and realize that it often requires sacrifice tend to have a better gauge about what’s important in life then those who don’t; that’s a choice.
People who love thug culture and try to live according to jaahiliyyah codes of life, tend not to be as steadfast in their religion than those who follow the Quran and the sunna; that’ a choice. People, who smoke weed, use drugs, drink alcohol or abuse prescription drugs tend to be more mentally unstable than those who don’t; and that’s a choice. People who do the boyfriend/girlfriend, relationship thing, are less chaste than those who get married and are faithful to their spouses; and that’s a choice.
People who are part of religious congregations (jamaa’aat) tend to stay in the religion in higher numbers than those who aren’t; and that’s a choice. People, who have imams or Amirs, and have reciprocal accountability between leaders and followers, tend to be stronger Muslims than floaters, who are not committed to anything; and that’s a choice. Muslims who backbite, treat people badly, and are always engaged in some sort of fitna or another cause more destruction and severance of personal and communal relationships than those who don’t; that’s a choice. People, who know how to love and forgive for the sake of Allah, are better and more lasting friends than people who are consumed by hate and not inclined to forgive; and that’s a choice. People who give sincere advice the ummah, to the imams, and to their leaders tend to be more sincere to our cause than those who don’t; that’s a choice. We have an abundance of resources available to us, inherent in the choices we make individually and as a Muslim people. In fact, Allah has given us all that we need in order to be successful and to build strong communities and institutions, however, by and large, too many of us have chosen otherwise. And Allah knows best.
Imam Abu Laith Luqman Ahmad
Imam Abu Laith Luqman Ahmad is an American born Muslim and a full time clasically trained Imam of a Masjid and community in Northern California. He can be reached @ firstname.lastname@example.org