Most classical articulations of Islamic law are unanimous concerning the prohibition of Muslim women marrying non-Muslim men. Sūrat al-Mumtaḥana declares, {“…These women are not lawful wives for the disbelievers, nor are the disbelievers lawful husbands for them.”} [60:10].  This was revealed about Muslim émigrés to Medina that were married to Makkan polytheists. However, consistent with the Islamic legal maxim which states, “Interpretive consideration is given primarily to the general import of a text, not the particular event that occasioned the text.” (al-‘ibra bi ‘umūm al-lafdh wa laysa bi khuṣūṣ as-sabab), the verse became the basis of a general prohibition of interreligious marriage between Muslim women and non-Muslim men. Conversely, on the basis of the following verses in Sūrat al-Mā’ida: {“…Lawful unto you in marriage are (not only) the virtuous women of the believers but also virtuous women from among those who were given the Scripture (Jews and Christians) before your time…”}[5:5]

Muslim men were granted permission to intermarry with Jewish and Christian women. This allowance is not extended to Muslim women; neither in the scriptural sources nor the compendia of positive law. One would expect a ruling which expresses such a clear gender bias to generate a great deal of debate within the tradition.  Yet, it doesn’t appear that much ink was spilled by classical scholars concerning the issue. The lack of engagement here is likely an indication that the assumptions concerning gender and/or marriage, which underlie these rulings, are either considered essential or consistently demonstrable. Within our community, many women have begun to question this ruling. Although I wish I didn’t have to, it’s important to highlight the devoted and informed nature of the questions being posed.  Too often those deferential to tradition are unable to treat the questions, concerns, and critical insights of Muslim women with integrity. Yes, it is true that we live in a context in which revealed religion in general and Islam in particular is under heavy assault by philosophical liberalism. However, a Muslim woman asking questions through which she hopes to gain clarity about her faith is not engaged in a covert or unwitting attempt to destroy traditional Islam!  

As mentioned, scholars’ intellectual output on this issue is surprisingly limited. Nonetheless, the protection of faith is the most consistent reason offered for the prohibition. The idea being: a Muslim woman marrying a non-Muslim man would be placed in a precarious position with regard to the free exercise of her religion. Ironically, the nature of this precariousness is never really spelled out. It appears that pre-modern scholars understood “something” to be a given and their modern-day successors agreed. Was the source of that presumed precariousness legal? Islam recognizes not only the right of a Christian or Jewish woman married to a Muslim man to practice her faith, but also identifies each of those traditions as emanating from authentic Prophetic messages. In other words, a Jewish or Christian woman married to a Muslim man enjoys legal protection to exercise her faith AND a presumed modicum of respect for her prophets and religious tradition. Perhaps for classical scholars, the Muslim woman in a similar circumstance was presumed to enjoy neither. This reason would mean that the difference in the two rulings on intermarriage for men and women only secondarily involves gender. The primary difference involves understandings of tolerance within the respective religious traditions. 

Or is the assumed precariousness practical? The Qur’ān states {“Men are the caretakers of women. Men have been provisioned by God for the task and bear the responsibility of financially supporting women. And righteous women are compliant and when alone, protective of what God has entrusted them with…”} [4:34] This verse portrays the husband providing the foundational care and support upon which the couple’s life together is built. Our context—where there is much concern about hierarchy between men and women—will undoubtedly impact the way we read the compliance expected from wives in this verse. Unfortunately, some men and women in our community imagine this verse to refer to “the man” at the top handing out orders to his faithful ward. God help us. In fact, the opposite is true. This verse envisions the husband at the base, responsible for contributing foundational security and comfort. Upon that foundation, both husband and wife make other qualitatively more important spiritual and emotional contributions to their lives together. However, the nature of a base or foundation, of anything, as a matter of fact, is that it delimits and determines the character of what can be built on top of it. In other words, the verse cited above expresses a framework for marital harmony: The contributions of wives to their families are expected to be compliant or consistent with the material foundations provided by their husbands. This is the Qur’anic ideal regarding marriage. Upon that ideal, it’s easy to understand how a Muslim woman could be potentially compromised by having a non-Muslim husband. For example, what if her husband decides to own vineyards and sell wine for their livelihood? Would she be expected to comply? Can she, as a Muslim, build her life and make contributions to her family upon such a foundation?  This might be the precariousness classical scholars had in mind when upholding this prohibition. Within this reason for the preponderant ruling, i.e., that it is impermissible for Muslim women to marry non-Muslim men, gender is effective. However, it is not through the lens of essential masculine and feminine archetypes but rather socially contingent roles. 

I’m using the term “essential” masculinity and femininity to refer to the perspective of those who understand the verse, {…”and the male is not like the female…”} [3:36] to refer to more than the different roles into which we’ve been socialized. Rather, this view maintains, there are primordial or natural differences between men and women that make it inadvisable for Muslim women to marry non-Muslim men. It’s likely that some will take exception to this view. It has very bad company.  Historically, the most horrendous “self-serving, other-obliterating” ideologies, theories, beliefs, etc have been justified by citing “natural” differences. French sociologist Robert Hertz said it well, “Every social hierarchy claims to be founded on the nature of things. It thus accords to itself eternity; it escapes change and attacks the innovators.” However, to my mind, the most effective way to counteract toxic hierarchies is not by accepting the positive value of the characteristics of those at the top and then proving, “we’re that way too.”  This could result in self-obliteration.  Rather, it involves taking stock of oneself and affirming the positive value of your distinctiveness. In the context of offering a reason for the traditional ruling on intermarriage between Muslim women and non-Muslim men, Muslim women must take stock of themselves. Some of the ‘natural difference’ arguments might be regarded as inaccurate while others resonate. For example, an argument which states that a woman is so predisposed to following the example of her husband that just the act of marrying a non-Muslim man will remove her faith in God and His Messenger (upon him be peace) may be false. On the other hand, the idea that women derive greater satisfaction from group activity within families and are more adversely affected by its absence than men could be relevant.

​“A ruling necessarily follows the existence or absence of its reason” (al-ḥukmu yadūru ma ‘illatihi wujūdan wa ‘adman). In Islamic law, when looking at transactions (muāmalāt)—as opposed to acts of worship (‘ibādāt)—this maxim is cited often. In regard to the ruling that religious intermarriage is impermissible for Muslim women the reason given is protection of their integrity. The question is “protection from what?” In each of the scenarios we explored it’s easy to imagine how women might no longer find those reasons determinative. The right to freely exercise religious conviction is the first amendment of the US Constitution. American Muslim women enjoy legal protection to practice their faith and many progressive Jewish and Christian denominations have developed broad, ecumenical approaches to their respective traditions which reserve a place of honor for Islam. Additionally, there has never been a time in which men were the breadwinners in all families. In America today this is probably less common than ever. Families are structured in ways in which financial responsibility is shared. Many women no longer rely solely on their husbands to provide religiously acceptable livelihoods. And the arguments about essential masculinity and femininity impacting intermarriage are either something one accepts or not. On the whole, I submit that all of this is probabilistic. However, on account of the classical scholars unanimity on this position, the possibility that the reason for this ruling is a ḥikmah ilāhīya (Divine wisdom) to which we lack access and my own religious conservatism, I personally would find no solace in departing from precedent as a general rule. Nonetheless, I aspire to be sensitive to the plight of my Muslim sisters who desire to be married but who are with extremely limited options among Muslim men. First and foremost, I commit to holding brothers responsible for getting our stuff together so that we can be husbands. Secondly, for Muslim women seriously considering this as an option, I encourage them to seek counsel through personalized legal responsa (fatwa). Perhaps scholars trained in iftā (the issuance of fatwa) will be able offer opinions which move beyond general rules and come closer to home.

Ubaydullah Evans
Chicago 2020         

    The topic of polygamy generates strong opinions: It is the resource we’ve yet to utilize in our response to the marriage crisis. It is a vestige of Islam’s checkered patriarchal past. It is expressive of the priority Islam affords family and community. It is a fig leaf used by undisciplined men to justify their philandering ways. It is the litmus test whose acceptance proves a woman’s embrace of the Prophetic way (Sunnah). It is an outmoded form of marriage which might work in other contexts but is doomed to fail in our own. It uplifts men by forcing them to spiritually and materially prepare for greater responsibility. It degrades women by exposing them to emotional harm. Attend a dinner party among Muslims and you’re likely to encounter all of these views.  In my estimation, plural marriage is a unique aspect of the Sunnah. It was practiced by the Prophet (upon him be peace) and thus must have the potential for moral excellence. However, the Prophet (upon him be peace) was discerning in the manner in which he engaged the practice and thus it must be seen as potentially dangerous. This is an opinion-editorial; just another seat around the dinner table but (hopefully) with the added clarity offered by writing. This isn’t a sociological or anthropological treatment—I don’t have the resources or training for either. Nor is this, strictly speaking, a fiqhi treatment of the issue. Put simply, many American Muslim communities are witnessing an alarming trend:  Single, religiously-adherent, adult women are having a hard time finding partners for marriage and polygamy is increasingly being discussed as an alternative. To be sure, polygamy is no silver bullet. The only long-term solution is resuscitating our communal commitment to marriage and growing our young men in focus and capacity. Nonetheless, for people who don’t have the luxury of waiting for the paradigm to shift, plural marriage may represent a source of hope. 
     The prospect of polygamy in our community presents numerous questions. For starters, it’s illegal. Well-reasoned arguments that Muslims are religiously obliged to obey the ‘law of the land’ notwithstanding, there are those who deem marriage a personal, religious matter and regard government sanction therein as irrelevant. However, the monogamous ideal is still part and parcel of our society. In the Qur’an, God describes marriage as a mithāq ghalīdh (contract of grave importance). Contracts of this level of gravity are rarely without guarantors. Many of us would scoff at the prospect of purchasing an automobile much less a parcel of land with a simple handshake and gentleman’s agreement. With regard to marriage, the provisions of Islamic law and those of American civil law are not perfectly complementary. However, they do share some provisions such as health care power of attorney and inheritance. In the case of a single marriage, some version of these rights can be guaranteed for each party if the union is registered in civil court.  A second Islamic marriage, by comparison, couldn’t enjoy the same protections. To my mind, this doesn’t preclude the possibility of plural marriage among Muslims in the US.  However, it does mean that securing even a modicum of the rights Islamic law guarantees the second wife would require potentially costly, intentional engagement with the legal system.
    Other considerations such as insurance (health/auto/life), tax filing, etc also presume a monogamous ideal. These are secondary concerns but they highlight an important point. Comedian Azhar Usman once joked, “Only two kinds of Muslims actually practice polygamy…rich Arabs and poor African Americans.” This old bit hasn’t aged well.  The racial/ethnic stereotypes which carry it are distasteful.  Nonetheless, if we excuse that part of the joke on account of its age, it reveals an important aspect of this conversation. When one factors all the costs entailed by an additional marriage in terms of housing, education, child-care, health-care, food, auto, recreation, etc. you’ve narrowed down the pool of those eligible considerably. It’s easy to imagine a wealthy family absorbing those costs. And likewise, it’s hard to imagine a middle-class family—for whom generational upward mobility is priority—absorbing those costs. Though counterintuitive and even objectionable to some, much of our community’s current engagement with polygamy exists within working-class and struggling communities. The idea being that for some people marriage is primarily about chastity, companionship and fulfilling the rights of their partners to a religiously acceptable degree. The prospect of not being able realize such goals as home ownership, private school enrollment, diverse capital investment, annual vacations, college tuition payment, etc. are not things that would dissuade them from marriage—whether monogamous or polygamous. Any serious consideration of polygamy within our community would entail the same implication. Families would either need to raise their earning profile so as to comfortably absorb the costs of an additional marriage or adjust their expectations with regard to lifestyle. What this adjustment would mean to some segments of our community, in light of its mission to confront social ills like chronic, generational, poverty and economic injustice, is something to be considered.      
         True to the saying, “No romance before finance,” I began with a few reflections on the financial implications of plural marriage. Of much greater concern, I presume, to most people, are the romantic/interpersonal implications of polygamy. In a culture as deeply monogamous as our own, it’s difficult to point to morally inspiring examples of men in plural relationships. For many men, this means the archetype they most readily associate with polygamy is not the Prophet (upon him be peace) or the tireless family man pulling double duty. Rather, it’s the ladies’ man, the player, the pimp, etc. Similarly, for many women, it’s the cheater, the adulterer, the philanderer, the Lothario.  This makes it nearly impossible for men or women to view polygamy with integrity. Quite the reverse, given the lack of morally inspiring examples, almost by default, second marriages are rarely seen through the same family-affirming, responsibility-assuming, pleasure of God-seeking lens through which we generally view  marriage. Many of us are either married or know people that have gotten married. And although there is always recognition that marriage will make (mutually desired) intimacy between the couple permissible, it usually isn’t treated as a singular focus. There’s an acknowledgement—especially for married people—that the newlyweds are voluntarily committing to a relationship that will demand their absolute moral best: devotion, patience, dedication, sacrifice, service, a willingness to forgive, and a readiness to rear children. The two Muslims committing to marriage have taken their natural affinity for one another to the moral summit of romantic relationships, and for that we admire and commend them. However, when a family decides that the time is right for the husband to make that commitment a second time, that subsequent union is scarcely treated with the same respect and integrity. It’s from the Prophetic way, why not? Is it the overwhelming prevalence of bad examples of men who, in actual fact, have engaged such partnerships with little integrity or responsibility? Do we assume that within a culture of monogamy a woman whose husband marries a second time will inevitably feel betrayal, embarrassment and humiliation? Is it because the stereotypes of families engaged in plural marriage are things some of us don’t respect: poor, Black, urban, and Salafi in religious orientation? Or is it because we fear lending credence to Western depictions of Islam as a religion of sensuality and unbridled carnality? I don’t know the answer to this question. However, I do feel it is the barometer which measures the maturity and seriousness of our community concerning the topic. Any marriage that can’t be regarded with integrity and viewed as an expression of a Prophetic, morally inspiring ideal—and not that of players or cheaters—will have little success among Muslims.


Ubaydullah Evans
Chicago 2020  

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A wide assessment of the marriage prospects of women within our community reveals a crisis. There is a paucity of eligible bachelors and this is an ominous sign. Buoyed by misleading statistics which casts Islam as the “fastest growing religion in America” (this is true but certainly not because of conversion or sustained religious commitment. Rather, on average Muslims tend to have more children than their Jewish or Christian counterparts) and a delusional sense of permanence, we have failed to take stock of the threat of discontinuity facing Islam in America. A 2017 Pew research study found that nearly 23% of Muslims in the US grow disaffected with the religion by the time they reach adulthood. That’s nearly 1 in 4.  Without the benefit of hard data there’s no way of knowing for sure but I’d be willing to bet on a strong correlation between commitment/disaffection with Islam and intimate partner choice/accessibility. To be sure, there have been minority Muslim communities who failed to maintain distinct identities due, at least in part, to exogamy (marrying outside the community). This issue deserves a thorough treatment. A blog piece of 1500 words, even an overambitious one (wink wink) can offer nothing beyond impressions. Nonetheless, we would like to initiate some conversation: In light of the current situation, should we explore wiser ways of discussing the centrality of marriage to Muslim religious life?

A social phenomenon is the consequence of many factors: economic, cultural, religious, etc. In spite of the heterogeneous make up of our community, can we pinpoint any overarching trends? How might we approach responding to this challenge? As the saying goes, “We didn’t get into this overnight and we’re not getting out of it overnight.” When proposing solutions to the marriage breakdown, people tend toward boldness. This is productive.  Some say we should arrange marriages among our youth while they’re teenagers.  Some cite the Prophetic practice of plural marriage as a potential means of addressing this situation. Others maintain that the prohibition of interreligious marriage for Muslim women is based on outmoded notions of gender hierarchy and should be discarded so that Muslim women can pursue marriage with eligible Christian and Jewish men in addition to Muslims.

Prophetic record and practice indicate a clear priority given to the value of excellence in relationships over other modalities of religious devotion. The Prophet (upon him be peace) forbade monasticism, corrected a young man who assumed celibacy more expressive of high spiritual aspiration than marriage, and taught that marriage is half of our faith. This is undeniable. Yet, religious messaging that makes marriage the sine qua non of faith is potentially irresponsible—especially in our context. What is to be said of John the Baptist and Jesus Christ (upon them be peace), at-Ṭabarī, Rābia al-Adawīyya, an-Nawawī, Ibn Taymiyya, or the companion who was dragged to the Messenger of God (upon him be peace) by her father. In his homiletic compilation, at-Targhīb wa at-Tarhīb, al-Mundhiri cites an interesting tradition of the Prophet (upon him be peace):

“A man came to the Prophet dragging his daughter by the arm, complaining that she had no interest in marriage. He expected the Prophet (upon him be peace) to chide his daughter. Instead of encouraging her to get married, the Prophet (upon him be peace) simply asked: ‘Why don’t you have any interest in marriage?’ ‘Before gauging my interest in marriage,’ said the young woman whose composure and poise can be sensed from the text, ‘I would need to know exactly what marriage entails.’ After the Prophet explained the contractual dimension of marriage to her, she exclaimed, ‘I will never have that kind of responsibility to any man!’ turning to address the woman’s father at this point, the Prophet (upon him be peace) said, ‘She’s made her decision. You shouldn’t force her.’”

There was no mention of anything wanting in this woman’s adherence to the teachings of the Prophet (upon him be peace). The young man alluded to earlier erroneously assumed celibacy a superior expression of faith than marriage and he was swiftly corrected by the Prophet with his words: “…Who are these people? Whoever desires something other than my way is not from me.” Conversely, this woman appears to have no interest in such grand claims. She’s simply stating marriage isn’t for me. And that’s ok. For sure, there are vast differences between a woman who doesn’t have any interest in marriage owning her truth and living it boldly and a woman who wants to be married and can’t find a suitable match. What they share, however, is that neither of them is married and neither is deficient or inadequate in any way. For such individuals, perhaps being free of the responsibility of marriage will open them to other forms of encounter with the Divine. Many Muslim singles have personally confided in me that they feel depressed, religiously adrift, purposeless, etc. because they are single. Loneliness is real and it would be a reprehensible form of spiritual bypassing to assume a one-off scriptural reference held together by admittedly tenuous thread capable of removing the lack of fulfillment and even sadness being alone may contain. Scripture should not be used to blot out human emotion. However, knowing that nothing is religiously wrong with me because I’m not currently married might make patient perseverance a little less unnerving.

As stated, the reasons underlying the current crisis are multifarious, complex, and dynamic. Given the tremendous diversity within our community, it’s extremely difficult to generalize. For instance, Blackamerican Muslims (women and men) face disproportionate levels of discrimination in areas of education, employment, recidivism, etc. It goes without saying that these factors can militate against one’s ability to start/maintain a family. Addressing this specific challenge will involve continuing to develop visions of community which intentionally aim at mitigating the impact of these factors. Muslim women from second and third generation immigrant backgrounds still confront the phenomenon of in-group males marrying from “back home” or exclusively seeking partners that are younger and less accomplished. How can this coexist with a culture that encourages academic achievement and professional appointment for women?  Undoubtedly, this requires the renegotiation of certain priorities. However, as far as overarching trends go, in my estimation, the most consistent issue contributing to the breakdown of marriage within our community is our inability to create a culture that really esteems marriage.

By now, we have to face it. Marriage is no longer the exclusive or even preferred means of experiencing emotional and physical intimacy with a partner. Dating and now, hook-up culture, offer other forms of relationship; many of which are not nearly as public or demanding as marriage. Yes, for the devout it’s not merely the physical and emotional intimacy promised by marriage which makes it desirable. It is the grace of God. This is deeply inspiring and hugely problematic: Deeply inspiring because within a culture which doesn’t restrict romantic relationships to the marital bond, Muslims of conscience seek this responsibility for the sake of God. It’s hugely problematic because a culture of marriage can’t thrive if marriage is restricted to the devout. Once upon a time, family pressure and expectations of social conformity could shore up the places religious devotion failed to inspire a commitment to marriage. Those extraneous motivating factors haven’t lost all of their influence but a culture of radical individualism and decreased familial cohesion has weakened them significantly. In regard to motivating marriage, religious piety will continue to function as it always has. The crisis is the outcome of the waning influence of those secondary motivating factors.

Marriage in our tradition is not a religious sacrament or just something one does to avoid sin. Deep and abiding friendship, financial advantage, wellness promotion, providing the stability required to achieve greatness, a reunification of souls that were together on the day of “Am I not your Lord,” the depth and beauty of a commitment to another person based on love AND MERCY, the opportunity to explore yourself through service to someone else, etc. traditional articulations of marriage in Islam contain rich conceptual frameworks. We must make use of these and many more, especially when counseling our young men, if we aspire to develop a culture that truly esteems marriage. Earning the pleasure of God and avoiding His wrath is the ultimate motivation for the Muslim, but in regard to marriage, it’s always had reinforcements.
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From polygamy to pragmatism (the suggestion that traditional positions prohibiting interreligious marriages for women are irrelevant or outmoded), responses to the current situation are varied and bold. Sacred Law contains limits but also much variety and boldness. Inshallah, our next post will provide an opportunity to explore the viability of some of these proposals.

To Be Continued…

Ubaydullah Evans
Chicago 2020

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“Look homey run your chain/ not the one that’s on your neck/ But the one that’s on your brain/ that they use to keep in check”—Lupe Fiasco, Spazz Out 
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Highlighting “supposed” notions of Black moral failure in order to undermine calls for racial and economic justice is an old tactic. This isn’t that.               
Black people in America have many distinctions.  The great Toni Morrison’s description of a “blues sensibility” resonates with me: 

“The blues is about some loss, some pain, and some other things. But it doesn’t whine; even when it’s begging to be understood in the lyrics, the music contradicts that feeling of being a complete victim and completely taken over. There’s a sense of agency, even when someone has broken your heart. The process of having the freedom to have made that choice is what surfaces in blues. I don’t see it as crying music.” 

In light of that sensibility, a logic which explains looting and vandalism as the inevitable consequences of being victimized by white supremacy and anti-Black racism is impoverished.  Let’s suspend, for a moment, our moral judgments about rioting. No matter what, we dignify Black people when we affirm their agency.  Consider the following: Black people weren’t the only rioters. In fact, in the video footage I observed, the overwhelming majority of the looters in Chicago appeared to be non-Black.  However, white looters were identified as “anarchists and anti-fascists.” That sounds a lot different than “thugs and criminals,” and it sounds different than “people who can’t be blamed because they’ve been wronged.” Upon reflection, the terms sound intentional and even philosophical. White Americans, even if they’re considered misguided or evil, are always understood to exercise moral agency. White rioters, as the news media tacitly demonstrated, are neither byproducts of criminality nor desperation, just post-modern political philosophy. 
The Qur’an never denies the reality of oppression (fitnah); it describes this most lamentable of conditions in chilling terms: “…Oppression is worse than slaughter” [2:191] Affirming the moral agency of the oppressed doesn’t absolve the oppressor. Quite the reverse, affirming the agency of the oppressed limits the oppressor.  The oppressor may redline my community and intentionally create the conditions for its disinvestment but he has no authority over my actions or my soul. I belong to Allah: “Say: ‘Should I seek a lord other than Allah while He is the Lord of everything? And nobody does anything but to his own account, and no bearer of burden shall bear the burden of another. Then to your Lord is your return. And He will tell you the truth of your differences.” [6:164]

 Quietist piety makes for bad religion. We should take pride in the fact that our Prophet (upon him be peace) was not exclusively a pacifist. He was an iconoclast who employed many strategies to disrupt oppression: He prayed, commanded to charity, patiently endured, engaged in civil disobedience, commissioned land grants, entered treaties, waged war, and even expropriated the commercial goods of economic oppressors. And yet, none of this was done as an expression of lawlessness or anarchy.  The Prophet (upon him be peace) was defined by God’s Will; not the mere rejection of the status quo. Further, the teachings of Islamic spiritual psychology (taṣawwuf or tazkiyah) dictate that the soul is naturally inclined to evil (an-nafs al-ammārata bi as-sū’). In the absence of an intentional commitment to self-purification, those fighting oppression are more likely to emulate their oppressors—if they gain power—than to transcend them. This is perhaps the greatest liability of revolutionary strategies which lack a sustained focus on moral agency: Namely, the individual human struggle to be upright is obscured by ideological calls to revolution. Why does Marx assume the proletariat class will be more impervious to greed and corruption than the gentry and bourgeoisie if they gain control over society’s economic modes of production?  

Critical theorists like Derek Bell and Kimberlé Crenshaw have developed a compelling and useful framework for analyzing the impact of racial disparities. In this framework, power is defined as the sine qua non of racism. Is power also necessary for greed, wantonness, injustice, ingratitude, etc?  Again, my point is not that we need to become saints before demanding justice or worse yet that an oppressive power structure should be left undisturbed until we “purify” ourselves. It’s unfortunate that so many Black conservatives have attempted to undermine calls to end racial injustice by way of engaging in petty respectability politics. At times, it’s difficult to countenance reservations about Black moral responsibility as little else. Stated simply, our engagement with what we are must be at least as impassioned and critical as our engagement with what we oppose.      
          
From its earliest encounter with the Hebrew Bible (and perhaps through the familiarity of some of its members with the Qur’an), the enslaved community identified strongly with Moses (upon him be peace) and the Israelites. They were God’s chosen people. “Go down Moses,” “Wade in the Water,” they sang.  They identified their greatest liberator, Harriet Tubman (may Allah elevate her memory) with Moses, the flight to freedom with the Exodus, the Mason-Dixon line with the Red Sea, white supremacy with Pharaoh, etc. The symbolism is rich. Even now, there are significant numbers of Blackamericans who identify as Hebrew Israelites, Hebrew Christians, and African Hebrew Israelites or simply affirm an ancestral connection between Black people and the ancient Hebrews. As we mine our tradition for scriptural guidance in this moment, I think we should continue to invest in this interpretive connection.
In the Qur’an, the story of the Israelites is nuanced. Their subjugation in Egypt is described in horrific detail “…the people of Pharaoh: they set you to hard tasks and punishments, slaughtered your sons and let your womenfolk live; therein was a tremendous trial from your Lord.” [2:49]. And like the Biblical account, the story of Moses (upon him be peace) and the Exodus of the Israelites from bondage is also captured. However, the Qur’an alone—to my knowledge—expresses appreciable subtlety when discussing the interaction between Moses and the Children of Israel as they pursued liberation. Moses advises them:
“Pray for help from God, and (wait) in patience and constancy: for the earth is God’s, to give as a heritage to such of His Servants as He pleases, and the end is best for the righteous” [7:128]
He continues: “…it may be that your Lord will destroy your enemy and make you leaders in the earth; that so that He may try you by your deeds” [7:129]

Moses (upon him be peace) was not out of touch with his people and this was certainly no de-contextualized moralizing aimed at undermining the Israelites’ struggle for freedom. He was calling them to virtue and preparing them for the heightened moral responsibility entailed by leadership. Historically, leadership—not resistance—is the final frontier for people breaking the chains of oppression. Resistance requires the will to fight back. Leadership, on the other hand, requires not simply fight-back, but an independent moral vision that offers its own conception of the “good” and the “beautiful.”  Even after freedom and witnessing miracles at the hands of Moses, The Children of Israel still struggled to define themselves: 

“We took the Children of Israel across the sea. They came upon a people devoted entirely to some idols they had. They said: ‘O Moses! Fashion for us a god like the gods they have.’ He said: ‘Surely ye are a people without knowledge.’ [7:138].

    I make no appeals to “law and order,” for what can these platitudes mean to people denied justice under the law? And although the preservation of personal property is a fundamental objective of Islamic law, I can, at the very least, countenance arguments which bind that preservation to government fulfillment of a social contract. I recognize the prima facie legitimacy of a point I recently heard raised by Dr. Marc Lamont Hill: The spectacle of violence is an effective way to force recalcitrant power brokers to the table. And yet, if these approaches to social rebellion are the mere groans of a beleaguered people, capable of destroying what they hate but without any idea how to create what they should love, unprincipled rage will be our golden calf.

Ubaydullah Evans
Chicago 2020          

​If there is no struggle, there is no progress. Those who profess to favor freedom and yet deprecate agitation are men who want crops without plowing up the ground; they want rain without thunder and lightning. … This struggle may be a moral one, or it may be a physical one, and it may be both moral and physical, but it must be a struggle.
– Fredrick Douglass (d. 1895).1
 
One who sees the ultimate source of his problems in created beings is like a dog whom a man hits with a brick and then the dog goes and bites the brick, not knowing that the brick has no agency of its own.
– Ibn Ata Allah (d. 1310).2
 
The struggle of disenfranchised people against oppression and tyranny on American soil is older than the country itself, beginning with the genocide of the idigenous people and then continued by the enslavement of African people for capitalist gains. The long history of the Black freedom struggle is one of continuous movement, flowing like a river. The scholar and social activist Vincent Harding (d. 2014) described this river as, “sometimes powerful, tumultuous, and rolling with life. At other times meandering and turgid, covered with ice and snow of seemingly endless winters, all too often streaked and running with blood.”3 The weight of this river is a constant source of anxiety and anguish, particularly among Black folk, which we are seeing manifest today. For all too long we have lived with a sense of double-consciousness, “always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity”.4 Now, the tide of this metaphorical river surges, breaking the levies of social acceptance and political correctness.
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The social reality of Blackamericans demands a perpetual fight to exist. For the last 3 months the world has lived through Covid-19, a global pandemic, that has disproportionately impacted and claimed the lives of Black people. For those of us who are blessed with life and health, many have ambiguous job security, or the lack thereof, when quarantine sanctions are lifted. Covid-19 and the subsequent ramifications are a traumatic experience that we will continue to process and live with in the days, months, and years to come. Unfortunately, all of this is further exacerbated when yet another unarmed Black man, George Floyd, was murdered by the very people who are commissioned to serve and protect.

Human emotions are complex, full of nuance, often complicated, and produce a spectrum of responses. Some of us are angry while others are sad, some of us are surprised while others numb, and some of us frequently oscillate between all of those emotions while others feel them all simultaneously. These feelings are natural and acceptable, but apathy is not.

Unfortunately, our post-modern neo-capitalist society of today has manifested an ontological inversion; what was once deemed sacred has been deprioritized for the material. In the Quran, Allah speaks about the sacredness of human life, “If anyone kills a person—unless in retribution for murder or spreading corruption in the land—it is as if he kills all mankind” (Quran 5:35). Then, just a few verses later, He speaks specifically of retribution as He has in scriptures before, “An eye for an eye” (Quran 5:45). To equate the life of George Floyd or the generational trauma of Blackamericans to material possessions is antithetical to our Islamic tradition and, one could argue, common sense. Prophet Muhammad (PBUH) cared so intensely about the spiritual condition of others Allah rhetorically asked him, “Are you going to worry yourself to death over them if they do not believe in this message?” So, if he (PBUH) worried himself so deeply over the spirituality of others, how do we imagine his care (PBUH) was for their physical well-being?
 
Churchmen, laymen and ministers alike apparently fail to recognize their contribution to the ghetto condition through permissive silence—except for a few resolutions which they usually pass once a year or immediately following a riot—and through their co-tenancy of a dehumanizing social structure whose existence depends on the continued enslavement of black people. If the Church is to remain faithful to its Lord, it must make a decisive break with the structure of this society by launching a vehement attack on the evils of racism in all forms. It must become prophetic, demanding a radical change in the interlocking structures of this society.
– James H. Cone (d. 2018).5
 
Throughout history, Blackamericans' ability to endure and persevere, despite the systematic and institutional injustice around us, has always been connected to a transcendent moral compass. As Muslims, we must lean into our rich spiritual tradition with more depth and strength than ever. Our spiritual imperative requires that we strive to connect with the Almighty so that we may transcend the temporal and temporary challenges we face. Regardless of our fears or sorrows or how meek and challenging the horizon looks, our primary focus must be achieving Allah’s pleasure. Via a loving embrace of this perspective we can begin to find meaning and direction in the foggy confusion of our lives. By no means is this an easy task, but we must remember Allah tells us in the Quran describing Himself, “Exalted is He who holds all control in His hands; who has power over all things” (Quran 67:1). Therefore, like our ancestors before us, as we struggle, as we protest, as we fight to keep our heads above the river water, we must remember the Creator.
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Allah tells us that it is He “who created death and life to test you [people] and reveal which of you does best” (Quran 67:2) but also that He “does not burden any soul with more than it can bear” (Quran 2:286). By necessity, we have the capacity to not only succeed but also to thrive. “Allah wants ease for [us], not hardship!” (Quran 2:185). Therefore, our challenge is to orient our emotional and cognitive frameworks theocentrically—to humble ourselves to the limitations of our intellectual faculties while recognizing our feelings, yet still searching for God’s figurative silver lining despite them.
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As we figuratively journey through our lives, we must remember that our bodies are a trust from the Creator. While our physical bodies serve as the boat that carries us and our limbs as the oars that move us, the energy source that thrusts us down the river of the struggle for freedom is undoubtedly our hearts. No matter how strong the canoe and efficient the oars, without energy our journey, at best, will produce meager results. Thus, our heart requires very intentional care. We must care for the external, nurturing healthy emotions and prioritizing self-care, and for the internal, building and fortifying a connection with Allah. This arduous task comes with great sacrifice, but the tradeoff is being amongst those whom Allah says, “Today I have rewarded them for their patience” (Quran 23:111). True freedom, existentially transcendent freedom, is only found in Allah—the ultimate source of all. We ask Him to bless us with the requisite means to embrace struggle and preserve patiently in a way that pleases Him (with goodness, ease, and well-being). Ameen!
 
 
Abdul-Malik Merchant, MTS
Muslim Chaplain, Tufts University
June, 2020.
 
 

​George Floyd, an unarmed Black man was strangled to death by police after reportedly using a counterfeit $20 bill at Cup Foods, a convenience store and restaurant in Minneapolis. Apparently one of the staff there called the police. I was disappointed at this but I’m willing to concede that calling the police for a counterfeit bill is not something everyone expects to end tragically. It must be stated unequivocally that Derek Chauvin and the three officers who silently watched him are the only guilty parties in Floyd’s killing. What I offer here involves improving the relationship between immigrant Muslim store owners and the predominantly Black communities they often serve. However, I don’t implicate Cup Foods in Floyd’s death nor am I suggesting that it mistreats its community. Quite the reverse, when a store that has honorably served a majority Black community for 31 years calls the police for what strikes me, along with many others, as a minor infraction, I’m concerned that we don’t know each other well enough. In an interview with CNN, the owner of Cup Foods, Mahmoud Abumayyaleh expressed heartfelt condolences for the family of George Floyd and corroborated reports of police misconduct. In the 4-minute segment, Don Lemon, the show’s host, never challenges the owner about the decision to alert the authorities. I understand this omission. The risk of appearing to suggest a causal relationship between a random call to the police and a brutal execution carried-out by the responding officer was too great. Nonetheless, within Muslim communities this particular configuration is not so random: Muslim-owned businesses, black communities, and law enforcement are three elements of a story we’ve seen many times.

Police-instigated violence against Black people has a long and notorious history. Those looking for thoroughgoing and circumspect treatments of the subject will find for example, Police Violence against Afro-descendants in the United States, a 2018 report by the Inter-American Commission on Human Rights. The conversation in the public domain has tended to focus on two issues: (1) The misconduct of individual police officers. (2) The systemic anti-Black racism which associates criminal intent, aggression, and higher thresholds of pain with Black people. However, the fact that the murders of Alton Sterling, Mike Brown, Eric Garner, and most recently George Floyd all involved minority-owned businesses (some of which were owned and operated by Muslims) in predominantly Black communities is scarcely analyzed as a relevant factor in their deaths.

 Historically, desegregation and the subsequent outmigration of middle-income Black families, intentional disinvestment on behalf of banks and corporations, and bad municipal planning (highways, railroads, garbage dumps etc.) disrupted albeit poor but more economically self-contained Black communities and created enclaves which were commercially vacuous. That vacuum was filled by proprietors of Jewish, Arab, Korean, Chinese, Polish, and other backgrounds. There is little point in discussing the legitimacy of these establishments. They exist and have every legal right to operate. In fact, those who view them as singularly parasitic might fail to appreciate how little interest anyone else has shown in investing in these communities.      How these businesses operate, on the other hand, is of deep concern. When we see video footage of a patron stealing a box of cigars from a corner store and the authorities being alerted—which resulted in Mike Brown’s tragic murder—that is not an isolated incident. It’s an expression of long standing mutual estrangement. In such instances both the business owner and the customer should be viewed as byproducts of a culture of alienation. Karl Marx described this kind of alienation as the consequence of living in a society so stratified that the members of one class can scarcely understand, let alone empathize, with those of another. In our context, the customer, who is a member of the local community, doesn’t know that the store owner is operating on razor thin margins and just barely staving off closure. He doesn’t know that the owner has relatives back home—in a similarly economically depressed community from which he migrated--to whom he sends money every month. He’s just “a foreigner,” one of those people who either intrusively watch us when we enter their stores or assume an unsolicited, patronizing air of informality (“What’s good, my G?”). And the owner views the community with similar disinterest. For starters, he observes his customers behind a three inch-thick bulletproof glass. The perceived threat of gun violence at these retail locations may warrant such security measures. But they come at a great cost. For every would-be armed robber whose plans are thwarted by such preparations, countless normal patrons are forced to confront the blatant invisible message written on the glass: “I am afraid of you. Beyond your money, I want as little to do with you as possible.” Fear and distance breed contempt. From a place of contempt, it’s very easy to ignore the potentially deadly consequences of involving law enforcement to resolve insignificant conflicts with Black customers.

The most obvious way to address this imbalance is re-invigorating a culture of Black entrepreneurship. However, when non-Black Muslim vendors are assessing what it means to run businesses in the Black community, the following Qur’anic verses are illuminating. In verses about integrity and impartiality in trade, the Qur’an highlights both the virtue and vice of the Medinese Jewish community. They were a minority community of merchants living among the Arabs of Medina

There are some among the People of the Book who, if entrusted with a stack of gold, will readily return it. Yet there are others who, if entrusted with a single coin, will not repay it unless you constantly demand it. This is because they say, “We are not accountable for ˹exploiting˺ these ignorant people’.” And ˹so˺ they attribute lies to Allah knowingly. (75) But yes, whoever fulfills their commitment and fears Allah. then indeed, Allah loves those who fear Him. (76) [3:75-76]

Sweeping generalizations are always avoided in the Qur’an: Some members of the Jewish community maintained the highest standard of integrity and fairness—and they were acknowledged. On the other hand, the arrogance of those who pursued their interests through exploitation is also highlighted. Their condescending attitude is expressed in the statement, “We are not accountable for exploiting these ignorant people.” God denounces them as liars. Simply put, there is no way to serve a community you don’t respect. All Muslim entrepreneurs and small business owners should take a keen interest in these verses but especially those that serve structurally disadvantaged communities. “These ignorant people…” the statement is disgusting; however, even more disgusting is the basis of disassociation upon which the statement proceeds. The exploitation is essentially justified because it’s being perpetrated against “these people,” i.e. people with whom one is not associated.

I live in Bronzeville, on Chicago’s South Side, and there are many Muslim-owned businesses in my community. Some are excellent, some are mediocre, but more are bad. In my experience, the businesses that enjoy the most success, security, and longevity are those with the deepest roots in the community. They do simple things such as greeting people respectfully and knowing the names and preferences of regular customers. And they make more important contributions such as hiring local community members to jobs which pay a living-wage and stocking the products of local vendors when possible. In light of the tragic slaying of George Floyd, perhaps the most important thing excellent business owners do is take an active interest in the communities they serve. Cup Foods has been in the predominantly Black community of South Minneapolis for 31 years. That’s an impressive history and it’s safe to assume a great deal of familiarity and affection between the owning Abumayyaleh family and the community. It’s disappointing then, to learn that the management of Cup Foods didn’t have more knowledge of how its community is organized. No one there knew anyone who would’ve been willing to intervene if, in fact, some fraud had taken place?  Among people in community with each other the redress of wrong always looks more restorative than punitive. It’s perplexing to think there wouldn’t be more awareness of the mortal risk Black people assume when interacting with law enforcement. Creativity is the essential component of empathy. How creatively can each of us think in order to see ourselves and our struggles in other people? For Muslims who often represent surveilled, occupied, politically oppressed, diasporic communities, it shouldn’t require much effort to connect with the history and present of Blackamericans.
 
Ubaydullah Evans
Chicago 2020

The Battle of Badr was a decisive military victory for the early Muslim community. After years of pacifist resistance in Makkah, the battle represented a new willingness on behalf of the community to defend its physical integrity. It was such a watershed moment in the history of the first community that presence at Badr became the greatest signifier of religious commitment. In many ways, it is the Islamic equivalent to the Passion of the Christ (upon him be peace) or the Exodus of the Children of Israel. And while I think it a misnomer to cite Islam as a tradition which sacralizes war, martial combat is rightly viewed as an occasionally necessary evil which exposes the best and worst of humanity.  On the 17th of Ramadan, in the second year following the Prophet’s migration, 313 soldiers prepared to face an opposing force comprised of over 1000. As the battle approached, they were harangued by naysayers who said they would surely meet their demise. In courageous defiance, they offered, “God will suffice us. He is a faithful guardian.” (Hasbunā Allah wa ni’ma al-wakīl). With providence, they won; and the Battle of Badr has since become a part of our sacred history.

Whenever I think about it, I find myself asking: Is there anything as meritorious as that? Is there any test of faith that even comes close to a willingness to sacrifice it all in the face of nearly insurmountable odds? For some companions of the Prophet (upon him be peace) and one in particular, the question of performing an act whose merit rivaled what had taken place at Badr was real. If seeking the pleasure of God is an equal opportunity endeavor, as is maintained by Islamic teachings, battle—which is primarily engaged by people unencumbered with domestic responsibility—cannot contain singular merit. In light of the current crisis, we’re spending more time at home than ever: Homeschooling, settling disputes, performing chores, coordinating activities, planning and preparing meals, working offsite, and STILL trying to retain at least a semblance of the special devotional character of the blessed month of Ramadan—a jihād indeed! The activities unintelligently derided as “women’s work” have become our collective theatre of battle. And for those like me, who benefit from a partner who makes contributions outside the home and inside the home—but who takes on a disproportionate amount of the household responsibility—COVID-19 has been a rude awakening. This isn’t easy. In fact, those who care for their families have the same rank as soldiers striving in the way of God. I cite this brief vignette of the Sīrah (Prophetic biography) mostly for my wife. Hadiyah, this Ramadan has given me a new appreciation for your work and struggle.    
                  
The collection of Imam al-Bukhārī contains a tradition which features Asmā’ bint Yazīd (may God be pleased with her). She is sometimes referred to as Khaṭībat al-`Arab al-Anṣāriyya. A Medinese woman; she was elected by a group of women among the Companions (may God be pleased with them) to address to the Prophet Muhammad (upon him be peace) some of their shared concerns. By all accounts, she spoke brilliantly. When she highlighted the disparity between men and women with respect to accessing educational opportunities, the Prophet (upon him be peace) responded by agreeing to host regular gatherings especially for women. Additionally, owing to the great esteem expressed for the men who had recently fought at Badr, she requested an action that women could do—seeing as though many of them were preoccupied with caring for their families and could not engage in combat—that would be as meritorious as striving (militarily) in the way of God. The Prophet (upon him be peace) assured her that if she “stayed with her family and looked after her children she would be given the reward of one striving in the way of God.” The Prophet (upon him be peace) likened homemaking to fighting in the path of God and some of us have yet to appreciate the profundity of the comparison. 

The Prophet (upon him be peace), “…doesn’t speak from caprice” and while I never doubted the truthfulness of the statement, I think I interpreted it as a kind of hyperbolic consolation. In other words, although no act of sacrifice could really rival risking life and limb in the path of God—as happened at Badr—caring for one’s family is commendable. Suffice it to say, nearly 7 consecutive weeks at home with my children has altered my understanding! In actuality, caring for one’s family and striving militarily for the sake of God involve many shared virtues. The one that comes directly to mind, especially in the month of Ramadan, is exchanging a realization of the spiritual that comes about through enriching experience (Tarāwīḥ, night vigils, recitation of the Qur’ān, etc.) to a realization of the spiritual that comes about through service. Ibn Aṭa’Allah wrote, “…There is no sweetness in jihād there is but the jagged edges of swords. So prosecute the jihād against your passions. This is the greatest jihād.” There is likewise little sweetness in being too fatigued from a long day of child-minding to pray a lengthy, uplifting Ṣalāt al-Tarāwīḥ. However, echoing the great Alexandrian jurist, disciplining the soul isn’t sweet. It’s incredibly difficult but it’s where spiritual elevation lies. How often have we as husbands/fathers bolted from home after iftār, leaving the house (and screaming, un-bathed children) in disarray so we could get to the “real” spiritual activity of praying Tarāwīḥ in the mosque. The prayer contains immense spiritual value; however, so do the dishes and bedtime routine. Asmā bint Yazīd asked the Prophet (upon him be peace) about how the women of the community could attain the spiritual rank of the men who participated at Badr and he directed her to care for her family. “Ustadh Ubaydullah, prayer in congregation and specifically Tarāwīḥ are staples in my Ramadan regiment. Ramadan without the masjid just doesn’t feel the same. I’ve heard all of the fatāwa (legal response) about Tarāwīḥ by satellite and I’m aware that the Prophet (upon him be peace) would often offer Tarāwīḥ at home. I’m clear on that. But is there anything I can do to make up for what I’m missing because of the shut-down?”  The Battle of Badr, one of the greatest events in the history of Islam, was fought in the month of Ramadan. One of the companions (may God be pleased with them) who wasn’t able to participate asked the Prophet (upon him be peace) about an action that could be done as a substitute. I could tell you about it but it might surprise you…

Ubaydullah Evans
Chicago 2020          

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