Islam has existed in North America for hundreds of years, ever since enslaved people captured in Africa brought their religion over. In the 1700s, an English translation of the Quran (or Koran) actually became a bestseller among Protestants in England and its American colonies. One of its readers was Thomas Jefferson.
Jefferson’s personal copy of the Quran drew attention in early 2019 when Rashida Tlaib, one of the first two Muslim women elected to Congress, announced she’d use it during her swearing-in ceremony (she later decided to use her own). It’s not the first time a member of Congress has been sworn in with the centuries-old Quran—Keith Ellison, the first Muslim Congressman, did so in 2007—yet its use highlights the long and complicated history of Islam in the U.S.
“The Quran gained a popular readership among Protestants both in England and in North America largely out of curiosity,” says Denise A. Spellberg, a history professor at the University of Texas at Austin and author of Thomas Jefferson’s Qu’ran: Islam and the Founders. “But also because people thought of the book as a book of law and a way to understand Muslims with whom they were interacting already pretty consistently, in the Ottoman Empire and in North Africa.”
When Jefferson bought his Quran as a law student in 1765, it was probably because of his interest in understanding Ottoman law. It may have also influenced his original intention for the the Virginia Statute of Religious Freedom to protect the right to worship for “the Jew and the Gentile, the Christian and Mahometan, the Hindoo, and infidel of every denomination,” as he wrote in his autobiography.
FULL ARTICLE FROM HISTORY.COM
Christmas has been described as the greatest story ever told. A child born in a stable following a miraculous conception, who is visited by kings and shepherds, while being hunted down by a cruel king, it is a tale that has inspired film-makers, artists and poets.
Yet many elements of the story have been open to debate with even the Christian gospels giving contrasting accounts of the birth.
Karl-Josel Kuschel’s book, Christmas and the Quran, is a passionate endeavour to understand the different narratives given around the Christmas story (or stories) and put these in context. Kushcel, a Professor Emeritus of Catholic Theology at the University of Tubingen, puts forward an ecumenical message to help bridge differences between Christians and Muslims, both whom revere Jesus, or Issa in Arabic.
Kuschel’s book is divided into six sections, to explore the narratives of Jesus’ birth. The chapters are divided into the “Birth of Jesus in The New Testament”, “The Birth of Muhammad”, “The Birth of John the Baptist in the Quran”, “Mary – God’s Chosen One”, “The Birth of Jesus in the Quran”, and ends with “A Call for Dialogue”.
Kuschel uses the gospels of Mathew and Luke and Surahs 3 and 19 in the Quran as a framework to show the Muslim and Christian understandings of Jesus’ birth. Rather than highlight contradictions, Kuschel says that the stories illustrate the shared fundamental message in Islam and Christianity of God’s power and mercy.
He begins by acknowledging that the nativity has echoes of other creation stories in history, but the humble beginnings of Jesus – among other elements – make the Christmas narrative unique. It is preceded by the birth of John the Baptist, who will play a role later in both the Bible and Quran.
FULL ARTICLE FROM AL ARABY
A few minutes past 3 p.m., after Henna Qureshi and Adeela Khan take a moment to pray, they settle on a living room rug with two more friends to talk. It’s a drizzly July afternoon, and Qureshi, Khan and Freshta Mohammad have gathered in Nafisa Isa’s family home in Ashburn, Va., for their monthly halaqa, an Islamic study group. Isa tucks her feet beneath her knees as she spreads colored pens across the floor for all to share. The topic of the day is “Nice for What?” — title inspired by the Drake song — a theme that women of all backgrounds can relate to.
“As ambitious Muslim women, we have to hold ourselves to high standards of conduct in our lives — whether it’s in the workplace or in community settings — prioritizing being kind, helpful and compassionate above all else,” Isa begins, reading the prompt they’ve each pondered in preparation for this meeting. “How do we react when people aren’t kind to us? How do we assert ourselves and express our emotions in a way that doesn’t stifle us or contradict our values?”
The four women, along with a few other friends, been meeting regularly since 2016, when Isa decided to create a dedicated setting for her peers to discuss Islam and their experiences as Muslim American women. There are halaqa groups across the country, but theirs is uniquely Millennial, Isa says — while they study the Quran, they also draw upon pop culture for discussion topics and add activities like visiting museums and crafting to their agendas. “We have these conversations about faith, personal growth, philosophy, theology, all the stuff that you would expect,” Isa says. “But then we’ll also paint unicorns.”
FULL ARTICLE FROM TIME MAGAZINE
By Jane Smith
The raging fires of the immigration debates in the U.S. illuminate what Muslim immigrants have known for a long time — America is not and really never has been a melting pot. The ugly rhetoric surrounding the plan for a mosque and community center near Ground Zero, and recent assaults such as those on the Bridgeport, CT mosque in my neighborhood, illustrate well the difficulties Muslims face on a regular basis. Nonetheless, Muslims have actually managed to survive quite well in the West and have even succeeded in persuading many American citizens of the right of Islam to exist as a legitimate partner in the complex balance of religious life in this country.
For many Muslims the shoe is now slipping onto the other foot. The issue is becoming not only whether they and their religion are accepted by other Americans, but whether Islam itself can find a way to live out the pluralism that many are persuaded is at the heart of the Qur’an’s message. Studies now show that while early generations of Muslims tried to honor that pluralism in relation to other religious groups, more exclusivist views came to prevail and communities such as Christians and Jews found themselves increasingly discriminated against by Islam. Exegetes turned from verses of the Qur’an that insist that God willed different religious communities rather than a single one, and emphasized those verses that affirm that the only true religion in the eyes of God is Islam.
It seems to me that the future of Islam, at least as I understand it in the American context, has much to do with the way that Muslims figure out how they are going to position themselves on the question of pluralism. That we all live in a religiously differentiated society is a given. But is that a good thing in the Muslim perspective? While Muslims struggle to be truly accepted by Christians, Jews, and other groups in America, can they promise the same in return? And if so, at what level?
FULL ARTICLE FROM PATHEOS
The month of Ramadan marks the time when Prophet Muhammad is believed to have first received revelations from God and has been celebrated at the White House since 1996. It was Hillary Clinton who started the tradition as first lady. However, last year, the Trump White House did not host the traditional reception. Neither did the State Department under Secretary Rex Tillerson, even though the holiday has been commemorated there since 1999.
Despite the relatively recent nature of these formal celebrations, the fact is that Islam’s presence in North America dates to the founding of the nation, and even earlier, as my book, “Thomas Jefferson’s Qur’an: Islam and the Founders,” demonstrates.
Islam, an American religion
Muslims arrived in North America as early as the 17th century, eventually composing 15 to 30 percent of the enslaved West African population of British America. Muslims from the Middle East did not begin to immigrate to the United States as free citizens until the late 19th century. Key American Founding Fathers demonstrated a marked interest in the faith and its practitioners, most notably Thomas Jefferson.
As a 22-year-old law student in Williamsburg, Virginia, Jefferson bought a Qur’an – 11 years before drafting the Declaration of Independence.
The purchase is symbolic of a longer historical connection between American and Islamic worlds, and a more inclusive view of the nation’s early, robust view of religious pluralism.
Although Jefferson did not leave any notes on his immediate reaction to the Qur’an, he did criticize Islam as “stifling free enquiry” in his early political debates in Virginia, a charge he also leveled against Catholicism. He thought both religions fused religion and the state at a time he wished to separate them in his commonwealth.
FULL ARTICLE FROM RELIGION NEWS
Some of France’s most prominent figures, concerned about anti-Semitism, have signed a shocking manifesto aimed at curbing it.
A manifesto published in the French daily Le Parisien on April 21—signed by some 300 prominent intellectuals and politicians, including former President Nicolas Sarkozy and former Prime Minister Manuel Valls—made a shocking demand. Arguing that the Quran incites violence, it insisted that “the verses of the Quran calling for murder and punishment of Jews, Christians, and nonbelievers be struck to obsolescence by religious authorities,” so that “no believer can refer to a sacred text to commit a crime.”
Although it’s not entirely clear whether “struck to obsolescence” means wholesale deletion of verses, the manifesto was perceived as a call to abrogate Muslims’ holiest text. And although pushing for a theological reform of Islam in France is nothing new—everyone from leading imams to President Emmanuel Macron have made plans to restructure Islam—demanding that scriptural verses be deleted is another thing altogether. In Islam, the Quran is considered divinely revealed; because it’s deemed to be the word of God, altering or deleting any part of the text would be blasphemous.
FULL ARTICLE FROM THE ATLANTIC