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Preventing Child Abuse: What Can You Do?

Recently, during my last psychotherapy session of the week, I listened to a Muslim woman talk about the details of being sexually abused as a child. She talked about how the perpetrator was a family friend and molested her in her own home. She also went on to say that when another family member found out, instead of rescuing her, joined in with the perpetrator. Being a psychotherapist for some time now, I’ve heard countless stories of sexual abuse from men, women and children. Each narrative is so different in terms of how the abuse started and stopped, and yet so many elements are the same- like the trauma, secrecy and shame .

Her story was not the most difficult one I’ve heard by any means, but something about her narrative caused me to reflect in a way I hadn’t before. Maybe it was her resiliency and resolve to protect her own children from this happening again. Perhaps it had something to do with this past year of non-stop sexual abuse allegations in the news. Or maybe it had to do with my 7-year old daughter who is now getting older and Allah-forbid could find herself in one of these situations.

As I locked up my office and headed to my car, I started to reflect on the clients I had seen over the years. I began to think about the similarities and differences between the victims, or survivors rather, and their families. What patterns did I see first-hand, and what conclusions could I pass on to other parents to help prevent sexual abuse within our community?

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Let me share some of those observations from the past 10 years with you:

  • Sexual abuse happens in Muslim communities, just as it does in other religious communities – We are not immune in any way.
  • Most sexual abuse happened at home or in the home of a trusted family member.
  • Most sexual abuse was not from strangers, it was by immediate family members, extended family members and family friends.
  • Sexual abuse is not always about an adult molesting a child. Sexual abuse can be perpetrated by peers and siblings (children and teenagers). I have worked with families in which one sibling sexually assaulted (including raped) another sibling.
  • Sexual abuse doesn’t just happen to girls, but boys as well. Perpetrators are also not always male.
  • Most of the adults who were sexually abused as children did NOT tell their parents or another adult.
  • Of the adults who reported the abuse as children to parents, many were not helped or were blamed for what happened.

Of the hundreds of families affected by childhood sexual abuse that I’ve seen, only TWO intervened immediately and got help for both the victim and perpetrator – and neither of them were Muslim. The reason I wanted to share these observations is not to alarm people, but for parents to take heed and realize that sexual abuse can happen to their children and in their homes. Not only that, it happens more frequently than people think. According to The Crimes Against Children Research Center, 1 out of 5 girls and 1 out of 20 boys are sexually abused. Or put another way, these statistics indicate that about 4-5 girls and 1 boy in your child’s elementary school class will be sexually assaulted before they reach adulthood.

What You Can Do

While nothing can remove the risk completely as you’ll never be able to watch your child all the time, there are general precautions you can take to reduce risk likelihood of your child experiencing sexual abuse. Some of these precautions include:

  • Not leaving your child with adults you don’t personally know (Remember just because the person is your uncle from overseas or your neighbor doesn’t mean you know them)
  • Not leaving your younger child unattended for prolonged periods of time when playing with other children in non-public places
  • Encouraging play in open areas versus behind closed doors
  • Supporting your child when he or she tells you they feel uncomfortable with an adult
  • Monitoring and inquiring about any sudden sexualized behavior or sexualized play that is not age appropriate (this does not include curiosity about one’s body or playing doctor, but adult actions that would only be learned if observed).
  • Having a “Safe Touch, Unsafe Touch” talk with your children

While most of this is pretty straight-forward, I wanted to elaborate a little more on the “Safe Touch / Unsafe Touch” talk. The purpose of this talk is to educate your children about what is appropriate contact and what is inappropriate contact with others. Parents should not assume this is common sense information for children because it is not.

Is ok for a stranger to tickle you? Can a doctor touch your private part if it hurts? Can a sibling wrestle with you without clothes on? You must respect adults, but what do you do if an adult does something to hurt you? Answers to these questions are unclear to children and need to be taught at an early age.

When your child is about the age of three you can start having conversations about safe touch and unsafe touch. This is not a one-time conversation and should be revisited periodically (1-2 times a year) or as needed since children are prone to forgetting. Use age appropriate language and don’t make a huge deal out of the conversation to avoid making it uncomfortable and stressful. Below are some tips on what the conversation can include:

  1. Explain the difference between safe touch and unsafe touch. Safe touch is shaking hands, patting on the back, hugging (in certain situations), and kissing on the cheek (in certain situations). Unsafe touch is when someone touches your private parts OR when someone touches you in a way you don’t like without your permission.
  2. Teach your children about different categories of people and how touch relates to them.
  3. Talk about confusing touch- that they should come to a trusted adult and share their experience if a particular type of touch confused them, or they aren’t sure if a touch was accidental or intentional.

Strangers: Children should not stay alone with strangers, and strangers should never touch children in any way (good or bad) if a parent is not present, unless a child is in extreme danger of course and the stranger is trying to save them.

School Friends, teachers, extended family and family friends: Tell your children that they can shake hands and hug when he or she wants to. Discourage older kids from sitting in adult laps. Talk to older children about not showing their awrah to others and not allowing anyone to touch their awrah.

Immediate Family and doctors: Tell your children they can cuddle, wrestle, hug and kiss parents, siblings and grandparents, but these immediate family members are generally not allowed to touch private parts. Explain to them there are very few and specific situations in which a parent can touch a private part like when putting diaper rash cream on a baby, wiping a toddler’s bottom after using the bathroom or when there is pain and a parent needs to decide if the child should go to the doctor. Make it clear that beyond these circumstances nobody should ever touch their private parts.

  1. Talk to your children about consent using words they can understand. Tell them they never have to touch, hug or kiss someone if they don’t want to. Tell them if they ever feel uncomfortable being in close proximity with someone that they have every right to distance themselves. Practice with them appropriate ways they can turn down affection if they don’t like it.
  2. Explain to your children that if someone touches them inappropriately, it’s ok to push them or yell at them to get away- even if the person is a grown-up or an authority figure. Teach your children that they should scream as loud as they can, run away and tell a grown-up immediately. If they are at a friend’s house when this happens then they should call you right away.
  1. Teach your children that the person might tell them to keep it a secret and that this is not ok. Instruct your children that they should always tell you no matter what the person tells them or who they are.
  1. Emphasize to your children that you will never be mad at them or punish them for telling you what happened, even if the person who did the unsafe touch or confusing touch says so.

The last two points are extremely important as the majority of the adult victims that I see in my office tell me that they never told their parents. That means these parents interacted on a day-to-day basis with their children (eating dinner with them, running errands with them, tucking them in at night, etc.) for years without having a clue of what happened. Could you imagine that heavy invisible burden these children, and later adults, carried around with them day after day, year after year, and in some cases decade after decade?

It might be uncomfortable talking to your child about safe touch or unsafe touch. You might even wonder if you are giving the talk correctly. These feelings are ok and totally normal, but the key is to make sure you have this conversation, as it will be irreplaceable in the case that something happens. If you feel like you can’t have the talk for whatever reason then seek out resources online, consult with your child’s guidance counselor, talk to your child’s pediatrician, or find a mental health therapist to help you.

One thing to remember is that if one of your children has been sexually abused, know that it is not their fault or yours. Seek professional help as soon as you can to mitigate what happened and begin the healing process. The sooner you can get treatment the better, but also know that it’s never too late to get help either.

Sexual abuse cannot be eradicated completely but when we teach our children how to prevent abuse and intervene early we can make a big impact for generations to come. I sometimes wonder how much better life would have been for my clients, had people taught them these skills or intervened properly right away. How much of their trauma would be lessened and how much easier would their lives have been for them to know someone believed them and cared? It’s too late to go back and change childhood circumstances for my adult clients, but it’s just the right time for us to educate our children.

May Allah give us strength and the means to teach our children all the skills they need to protect themselves and thrive, and may Allah heal all those individuals and families affected by abuse.

Najwa Awad is a licensed clinical social worker (LCSW-C) that has provided psychotherapy to individuals and families in the Baltimore-Washington metropolitan area for over 10 years. She obtained a Bachelors degree in Psychology at George Mason University in 2005. In 2007 she received a Masters in Social Work at Virginia Commonwealth University specializing in the clinical treatment of individuals and families. Najwa also has post graduate education in the treatment of complex psychiatric trauma and telemental health (online counseling).  Her experience in the field is diverse and includes providing services at group homes, schools and in the foster cares system.  Most recently Najwa has been working and supervising in outpatient mental health settings providing psychotherapy to women, children and families. Commonly treated issues include trauma, mood disorders, behavioral disorders and anxiety. In addition to giving regular mental health workshops in the community, Najwa is also Fellow at the Yaqeen Institute for Islamic Research.

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Najwa Awad is a psychotherapist and research fellow at Yaqeen Institute. She obtained a Bachelors degree in Psychology at George Mason University in 2005. In 2007 she received a Masters in Social Work at Virginia Commonwealth University specializing in the clinical treatment of individuals and families.

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    Lona Zormati

    November 25, 2018 at 10:10 PM

    Thank you very very much, it was So informative and educational topic, I’ve learned and will pass it on to the whole community Insha Alaah.
    Jazak Allah khairaan

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Social Justice

Podcast: Priorities and Protest | On Muslim Activism with Shaykhs Dawud Walid and Omar Suleiman

Islam teaches us to stand up for justice, to enjoin good and forbid evil, and to help our brother whether he’s the oppressor or the oppressed, but how?

To help us fully understand the answer to this question, we have the honor of speaking to not one, but two subject matter experts on Muslim activism. Dr. Omar Suleiman and Shaykh Dawud Walid are both scholars, authors, and Imams internationally known for their work in civil rights and social justice.

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Excerpts from the interview:

“You can’t say I don’t believe any bad things about black people because I love Sayyiduna Bilal. We have to move past, and move beyond the tokenization of Bilal and talk about the haqeeqah (reality) of America and how the broader super culture really has influenced a lot of anti-black frameworks inside the Muslim community of those who are not black.” – Shaykh Dawud Walid

'We believe very deeply that our deen calls us to stand for the sanctity of life and to stand against oppression, and to stand against state violence and all that it represents in this regard.' - Imam Omar SuleimanClick To Tweet

“We can never elevate any other cause to where we equate it to anti-blackness in America, we can and rightfully should point to the fact that the same frames that have been used to justify state violence and white supremacy embedded in state policy towards black people in America is what guides America’s foreign policy and imperialism as well.” – Imam Omar Suleiman

'When the Muslim community stands up for the importance of black life, it is standing up for itself and with itself.' - Shaykh Dawud WalidClick To Tweet

“You know your name, and you know what land your family came from and you know the language that they spoke. Imagine the centuries of trauma that African Americans have gone through in this country, where we were brought here as chattel, like a cow or a chicken, our children were separated from our parents, our names were taken from us, our language, our culture, our religion, and then we were forced into the religion of Christianity, and the psychological warfare and violence of then having to look at a picture of a blonde-haired, blue-eyed Jesus that looked just like our slave-master, and to be told that our slave master looked more like the embodiment of civilization and purity of Jesus. And then we looked at ourselves and we saw the exact opposite. And then this dehumanization, being baked into every single system of the socio-political life of black people in America.

Anyone who is named Jones in America, it’s because their great, great grandfather was owned by someone named Jones. It has nothing to do with their lineage or their culture. And people like me, who are lighter skinned African-Americans – there’s no one from Senegal or Gambia indigenously who looks like me – it’s because my great grandfather’s mother was raped by a white man on a plantation in South Carolina. What we face in America isn’t just a moment or two of discrimination here or there.” – Shaykh Dawud Walid

'Why should cops with a list of seventeen prior violations of excessive force still be on the force? Why is it that penalizing of everyone but the police exists?' - Imam Omar SuleimanClick To Tweet

“Many Muslims feel very stressed when they’re driving across the border to Canada or flying back into the country. They’re very fearful about CBP or about being interrogated or held. Take that feeling, multiply it by about three, and imagine every day of your life living in America feeling that way. That’s about the best way I can explain it, but if you’re black AND you’re Muslim, that’s double trouble.” – Shaykh Dawud Walid

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Raised by Converts

Note to the reader:  Some Muslims debate which term we should use for someone who has chosen to accept Islam. Is it supposed to be “convert” or “revert?”  In this article, I choose to use the word “convert.”  Before I start receiving comments from individuals who are convinced that the term “revert” is the only correct one, I would like to share this superb article on the issue written by Ricardo Peña, who says it better than I ever could.  

Nuha* thought she had found her soulmate and future life partner in Joel*, her co-worker. He was kind, hardworking, and charming, and the young couple wanted to get married.  Nuha’s father, however, would not give his blessing to the union because the potential groom had recently converted to Islam.  Nuha’s dad wanted his daughter to marry a man who had grown up in a Muslim family and therefore, presumably, had years of Islamic experience and fairly solid religious knowledge. He speculated about some of the things Joel might have done before embracing Islam and whether he had any habits that would be hard to break. He also thought it would be wiser for his daughter to marry someone from the same background; he doubted a white guy would really know how to relate to a Pakistani-American girl and her desi family. Most of all, he worried that Joel would not know enough about Islam to be a good husband, father, and imam of his family.  

Was Nuha’s father justified? Do converts make good spouses and parents? Can they ever truly move on from any un-Islamic aspects of their past and adhere to their new deen

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How do converts attain the knowledge necessary to raise children with Islamic knowledge, taqwa, and adab?

To answer this question I spoke with six Muslims who grew up in a household where one or more parents were converts to Islam. Their answers give insight into the true dynamics of what happens when converts raise children.  

Khadijah is a freelance writer, editor, and writing coach from the United Kingdom. Her mother, a white British woman, converted when Khadijah was eight years old.  When she and Khadijah’s father had divorced, she had felt a need to find a deeper meaning in life. This searching led her to Islam.  

“My mum taught me Islam in stages,” explains Khadijah. “As she learnt things, she passed them onto me. We went to study circles together, and we learnt to pray together as well. She wrote the transliteration of the prayer on little blue cards for us to hold whilst we prayed. I wouldn’t say her knowledge was sufficient at the time, but whose knowledge is? I learnt valuable lessons as I watched her do her own reading, leaning, and questioning. I felt like we stumbled through together. As I grew up, this taught me Islam is a constant journey, and it’s ok to ask questions.”

Shaheda, a freelance writer from North Carolina, grew up in different circumstances than Khadijah, but the women’s stories have definite parallels. Shaheda’s parents are African Americans who were both raised in traditional southern Christian families. The pair converted to Islam in the 1960s when they were college students who were active in the Civil Rights movement. They began to learn about Islam after their introduction to leaders like Malcolm X.  

As different as her parents’ life experiences were from Khadijah’s mum’s, Shaheda enjoyed the same benefit of being able to see her parents growing and changing due to the love of Islam. “My parents were learning Islam as they were raising us,” explains Shaheda, “and so their increase in knowledge was tangible to us. We grew up in a community where you would see the physical manifestations of knowledge acquisition. The style of dress of the sisters became more modest, the separation of women and men became more pronounced in social gatherings, social gatherings took on a more religious tone, we began to attend Sunday school to learn Quran and Arabic.”

Though it may come as a surprise to some, in families where one spouse was a born to a Muslim family and the other is a convert, the convert is often actually the more knowledgable and practicing parent. Aliyah is a family counselor from the Midwestern United States whose Indian mother and white American father met when they were partners in pre-med.  “My dad had read about ‘Mohammedans’ and would ask my mom lots of questions about them,” explains Aliyah. “My mom was raised in a home that was only culturally Muslim. Plus, back then most immigrants just wanted to assimilate. She didn’t really know the answer to my dad’s intensive questions. One day she suggested he ask her father the same questions. My grandfather took him to the ISNA convention where he could ask more knowledgeable people. Alhumdulilah he got all his questions answered and converted!”

 She continues, “As a little kid we always looked at my dad as the sheikh of the house. We all agree that he’s the reason my family is even practicing. He would always patiently entertain and answer my questions, read me stories about the Prophets and Seerah, and really focus on aqeedah and comparative religions.  When I grew up and both our levels of knowledge needed to grow, we learnt together. As a teen, my dad and I would walk to the masjid together and attend the Friday night halaqa. In college, our favorite thing to do was attend al Maghrib classes. I would ditch my friends and discuss with him what we had learned during the lunch break.”

For Iman,* a stay at home mom who grew up between the United States and the Middle East, it was her convert mother — not her Arab father — who was her main Islamic influence.  “I was about 6-7 years old when my mom converted,” she explains.  “I grew up celebrating Christmas and Eid. We had a Christmas tree in our living room for the first several years of my life. My mother, who was raised a Southern Baptist, embraced Islam when my youngest brother was a baby, so for most of his life she was a practicing Muslim. We learned most of what we know from her.  I remember as a child seeing stacks of books on the dining table that she would check out of the masjid library to read and learn. She was a very intelligent woman who knew more about Islam than lots of born Muslims.”

Based on her own experiences, Iman asserts, “Generally speaking, I think converts are more knowledgeable than born Muslims. It can be challenging,” she adds, “when the convert is more serious about deen than their born-Muslim spouse.”

Anisa, a former teacher from Missouri, agrees with Iman.  “In some ways, I feel converts may have more Islamic knowledge than born Muslims because they have had to search for the knowledge themselves as opposed to growing up with it. Also,” she adds, “many born Muslims have grown up with so much culture mixed with the religion that the difference between the two can get blurred.”

Anisa’s mom, a white American woman who was raised Christian, met some Muslims at Oklahoma Baptist College back in 1970.  She started conversations with them in the hopes of converting them to Christianity, but ended up intrigued by their faith. She took an Islamic History class and read whatever books she could find at the library. She decided to become a Muslim at an MSA conference and made her shahada in 1973. “By the time my mother was raising my sisters and me, she definitely knew all the basics of Islam and was able to teach us,” says Anisa.

“She was the main parental source of knowledge for us, although we also attended Sunday school.”Click To Tweet

Mustafa is the child of an Egyptian dad and an American mom. He was born in the U.S. but raised primarily in Egypt where he was surrounded by Muslims, and yet his convert mother was a huge inspiration to him in his faith. “I know that I loved my mom so much,” Mustafa says.  “I felt that she had done the decision-making process for us. That if someone so smart, clever, and precise figured out Islam was the Truth, it must be.” 

“My mom became Muslim in the early 80s,” explains Mustafa. “She learned about Islam from her students while completing her Masters at the University of Illinois-Champagne. She was teaching English as a second language to Malaysian exchange students. She also ended up living with them and learning about Islam from them. People always assumed my mom converted for my dad,” muses Mustafa. “She didn’t even know him when she converted!”

As positive as their experiences were, overall, with the guidance of their convert parents, life was not always easy for the children who grew up with one born-Muslim parent and one convert. Many times, stereotypes about race, ethnicity, and cultural differences complicated their relationships with extended family members and outsiders. Both as children and as adults, many of them had to cope with people’s misconceptions and tactlessness.  

“I was always teased,” confides Aliyah.  “I’ve been called ‘half Muslim,’ ‘zebra,’ and ‘white girl’ in a derogatory way. Aunties always questioned if I was taught Islam properly. People would assume my dad converted for love (the pet peeve of my whole family). I would hear talk in Urdu in the masjid kitchen that I couldn’t cut an onion because I’m white. It was hard for us when we were getting married to find someone that clicked with us because we were so culturally different than everyone we knew.”

“Kids are rough,” adds Mustafa.  “Muslims can be ignorant, stereotypical, and not know what is offensive. Someone asked my sister, ‘Did your dad marry your mom because she wore a bikini?’ We were oddities at school in Egypt when people would see my mom pick us up from school. I was actually embarrassed to be seen with her for a while growing up, just because of all the attention it got me.”

I was “the white girl” in a Muslim school,” explains Khadijah, “and whilst that made the other girls very aware of who I was, there was always an element of separation there. I didn’t feel white. I didn’t feel Pakistani or Gujarati. I don’t feel like it affected me in either a negative or positive way. I got used to not completely belonging and forged my own ‘culture.’ I married an Afro-Caribbean brother, so my children have such a mix of cultures around them and I think it’s pretty beautiful. Whether my upbringing influenced this or not, I don’t know!”

While Shaheda did not feel any religious tension within her extended family, (“I understand from firsthand experience how people of different faiths can coexist in love and mutual respect,” she says), she does experience some difficulty from her brothers and sisters in Islam.  She reports “having to repeatedly validate my identity as an actual Muslim to those who don’t have the same experience. The assumption that there may be something missing or not quite Muslim enough is troublesome.” 

Wisdom to Share

These children of converts with their unique experiences and courageous dedication to their faith have excellent wisdom to share with the Ummah.  

Aliyah, whose work as a counselor focuses especially on Muslim families, has advice for Muslim parents whose marriage is mixed, either culturally or racially. “To youth,” she says, “identity matters SO MUCH, especially in this day and age when that’s all anyone ever talks about. If you’re a white convert parent of brown/black kids, identify your privilege that comes with that. If your kids are brown or black…learn about what that means in America. When I was with my non-Muslim relatives they would just make me feel so ‘other.’ They would focus on my exotic look and beliefs and just make me feel like an alien.” 

She continues, “Research things to consider when you are raising a child that is a different ethnicity than you. Ask your kids how they feel about it. Have an open conversation. Teach them about valuing both their cultural backgrounds.”

Khadijah’s advice to Muslim parents is,

“Learn WITH your children. Let them see that you’re still learning and struggling as well. Let them experience the journey with you. They’ll learn more that way than through lectures. You don’t have to act like you have everything figured out.” 

I believe the constant cycling in of converts into Muslim communities is a great blessing,” offers Shaheda. “And with that blessing comes a responsibility. We owe them our support, wisdom, and love, and I think we should take that responsibility very seriously. We should create bonds. These individuals who Allah has chosen as believers among disbelievers are special, and they keep us on our spiritual toes. There are multitudes of blessings when a community gains a new convert.”

When I asked them if they would have any concerns about their own children marrying converts, all of the interviewees answered a firm “no.”  They realize that a person’s dedication to Islam is not guaranteed by being born into it, or even raised with it. 

Converts — people who chose Islam as mature adults after a great deal of research, soul-searching, and personal transformation — are among our Ummah’s most passionate, educated, and sincere members.  

*Names have been changed

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The Beginnings Of The Darul Islam Movement In America

I was raised in the Darul Islam movement; my father Shaykh Abdu-Karim Ahmad, was one of their Imams for a time in Philly. So was my cousin Shaykh Ali Ahmad. Both who are still alive today. There are many narrations yet to be told, that shed a little light and context, about Muslim America today.

Much of the history about Islam in United States of America and of the pioneering Muslims upon who’s shoulders we stand, has never been told. Some of them unfortunately may never be told and may die with the death of those who were there. When it comes to American Muslim history, the narratives of those who lived it is more poignant than that of those who only heard about it. As in the hadith of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), “He who is told is not like he who has seen”.

Much of what is written about Black American Muslim Sunni pioneers is written about us but not by us. 

One story that has remained largely unchronicled is that of the Darul Islam movement. Darul Islam was an early indigenous Sunni Muslim community made up of Black American Muslims and converts to Islam. At its height, it comprised 25-30 Muslim communities and masaajid across the country. It was started by Rajab Mahmood and Yahya Abdul-Karim, who were formally attendees of the famous State Street Mosque in Brooklyn, New York in the Atlantic Ave area west of Flatbush. The State St, Mosque which was started by was Dawud Faisal, a Black man who came to the United States from the Caribbean to pursue a career in jazz music, became a beacon for early Muslim immigrants as there was already a spate of Arab businesses along Atlantic Ave near third street, not far from the Mosque. My father used to take us to Malko Brothers bakery on Atlantic Ave in the early sixties where we would buy pita bread and halal meat from one of the other stores. It was one of the few places you could buy pita bread on the East Coast and there was no such thing as a halal store in America then.  

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Partially because Shaykh Dawud was black, and perhaps because of his jazz background and affiliation, the Masjid also attracted Black American converts to Sunni Islam. Many early Sunni Muslims were associated with and came from jazz musicians.  The Legendary John Coltrane was reported to have been a Muslim, he was married to a sister named Amina and his daughter was named Na’eema. My father performed her marriage in New York in the 1980’s. It’s rumored that he never publicized his Islam because it would have damaged his career as it had done to so many others. Hajj Talib Dawud, who started a masjid in Philadelphia (not related to the Darul Islam movement), used to be a trumpet player for Dizzy Gillespie. 

Meanwhile, , there was a chasm between immigrant Muslims who were new to the country. Converts to Islam, who were overwhelmingly Black, were new to Islam.  In 1960, Shaykh Dawud hired a teacher who was Hafiz al-Quran named Hafiz Mah’boob — he was associated with the Tabligh Jamaa’ah movement— but he was Black or looked black. The young African American converts, Rajab Mah’mood, Yahya Abdulkarim, Suleiman Abdul-Hadi (my uncle and one of the founding members of The Last Poets), Muhammad Salahuddin, and others. were drawn to him, He was “down” with educating the brothers from America and he used to teach them Arabic and Islam. It was a different time then and the immigrant, mainly Arab Muslims, and the Black American converts to Islam were from two different worlds. There was an unspoken uneasiness. Eventually Hafiz Mah’boob suggested that the African American brothers go and start their own masjid.

Rajab Mah’mood and Yahya AbdulKarim eventually left the State Street Mosque and started their own Masjid in Brownsville, one of Brooklyn’s toughest neighborhoods, they named it Yasin Mosque, and that was the beginning of the Darul Islam Movement in the United States. That’s also just the beginning of the story.

I was born and raised a Sunni Muslim in Philadelphia, PA; my parents converted to Islam in the 1950’s.

I was raised in the Darul Islam movement; my father Shaykh Abdu-Karim Ahmad, was one of their Imams for a time in Philly. So was my cousin Shaykh Ali Ahmad. Both who are still alive today. There are many narrations yet to be told, that shed a little light and context, about Muslim America today.

History matters. 

Taken from the Upcoming Book. “The History of the Darul Islam Movement in America” 

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