American muslims

下面为大家整理一篇优秀的assignment代写范文- American muslims，供大家参考学习，这篇论文讨论了美国的穆斯林。穆斯林和美国的认同，都有其宗教根源。在其承诺和实践之间皆有巨大的差别，由于对宗教不可置疑的情感，这种差别被有意无意地忽略了。对美国的穆斯林而言，他们不能质疑伊斯兰教义的真理性，所以需要在实践中寻找一种策略，以避免教义遭到质疑。

American muslims have long been able to navigate the government's policy of assimilation based on the idea of religious tolerance. In fact, the anglo-protestant culture met with great resistance in the process of domesticating muslims because there was a complete misalignment between the values of Islam and those of the United States, rather than a direct opposition: on the one hand, on religious views, Islam regarded itself as a religion superior to Christianity. As a result, it is difficult for the Muslim community to accept the ideas and practices of other religions and civilizations; Second, although Islam holds individuals solely responsible for their own actions, no concept of "natural rights" and individual rights can be found in its history and theology-jurisprudence. Even the islamic philosophical tradition influenced by ancient Greek thoughts is no exception. Its belief practice is based on the islamic community of uma.

However, from a political perspective, there are many similarities between the islamic faith and the American faith in theory and practice. First, the anglo-protestant common culture forced new members to accept American values and ways of life, as did Islam. Second, both the United States and Islam promote the universality of their values, but emphasize that they are culturally unique and superior to other civilizations. As one Indian philosopher observed of muslims: "the islamists are proud to believe in the universal meaning of these great principles of liberty, equality, and tolerance, and then go on to say that they are the only people who practice them. Third, both American and islamic civilizations reject historical relativism: the western civilization represented by the United States is essentially a "civilization that seeks to end and replace all other civilizations", while Islam is a "religion that seeks to end and replace all other religions". This similarity further complicates their integration. American Muslim school of light academy

In the contemporary era, muslims are divided into traditionalists and islamists, which in the United States presents a generational difference between Muslim immigrants. The first generation of Muslim immigrants, mainly traditionalists, were more liberal in their practice of Islam and did not even ask their children to strictly observe their religious obligations. But at the same time, the first generation of immigrants stuck to the traditional way of life of islamization and insisted on sending their children to mosques for religious education for fear of losing their Muslim identity. This paradoxical strategy pushes american-born muslims towards islamism and islamic fundamentalism. For second-generation Muslim immigrants, many of the traditions their parents espoused were not true islamic ways of life. They resort to islamic teachings, such as the quran and hadith, in an attempt to return to a pure islamic life that transcends all cultures. That is what the islamists of modern times have been saying. Such intergenerational conflicts of understanding about Islam are common in America's Muslim communities.

Traditional muslims and islamists have different views. In the traditional Muslim world, religion is not a priority in daily life. For one thing, islamic civilization rarely failed militarily before it met the western colonialists, and military success reduced the country's political dependence on religion. Although there have been religious persecutions of islamic philosophers throughout history, the state does not compel ordinary muslims to strictly observe their religious obligations; Second, Islam advocates a direct link between individuals and Allah, holding each person accountable to Allah for his or her actions without interference from others. Thus, although Islam lays down in great detail a vast code of conduct for individuals in their daily lives, there is no legitimate religious institution to oversee the lives of ordinary people; Third, Islam stipulates that, in order to maintain the unity and purity of uma, every Muslim has the obligation to encourage others to do good and prevent others from doing evil, but the specific way is free to choose, which is not stipulated in Islam.

In addition, traditional muslims have a relatively indifferent attitude towards politics, a phenomenon described as political quietism. The islamists are against political silencing. Traditional Muslim families long for secular success for themselves and their children, but they shun politics because Islam preaches a hierarchical society and a fatalism in which everything is arranged by Allah. Islamists, on the other hand, have found theoretical support for their claim from other doctrines and traditions, namely the concept of "holy war", which specifically refers to the obligation of every Muslim to fight for umma.

Traditionalism and islamism constitute two aspects of Islam. When unchallenged, most muslims lean towards traditionalism; When challenged and vulnerable, muslims become islamists. American muslims' attempt to establish their own identity belongs to the latter proposition, which tries to overcome the diversity of traditional Islam and thus move towards unity. Although the Middle East plays an important role in American foreign politics and military affairs, the influence of American muslims on American politics is relatively weak due to the diversity of Muslim immigrants. As a result, major private Muslim political organizations in North America, including the Muslim Students' Association, the ISNA, the Islamic Circle of North America, the Muslim America Society, and the Council of american-islamic Relations under investigation by the FBI, Even the Fiqh Council of North America, the most influential non-political organisation of muslims in North America, has for two decades declared its support for a muslim-american community. And one of the aims of this community, as the chairman of the ICNA said at ISNA's march education BBS, is to set an example to muslims around the world on how to live in the western world in an islamic way. But precisely because muslims realize that they need to rally the political forces by appealing to Islam, they place more emphasis on islamic identity and find it harder to accept American values and cultural beliefs. In daily life, the conflicts between the individualistic American culture and the traditional islamic culture are everywhere. For example, for the early Muslim immigrants, the United States not only represented more opportunities and hopes, but also challenged the traditional islamic beliefs through drinking, pork, dancing, popular music, adult media, dating culture, homosexuality and feminist movement. Early Muslim immigrants feared that their descendants would lose their Muslim identity -- not only americanized in life, but also lost their faith in Islam. On the other hand, I also feel the alienation and hostility of non-muslim American society. For example, Muslim girls are vulnerable to harassment by non-muslim boys in public schools, and the one-sided and distorted portrayal of Islam in American textbooks makes many Muslim parents uncomfortable. As a result, early Muslim leaders warned Muslim immigrants to reject Americanization.

In recent years, Muslim attitudes toward the United States have changed so little that they have publicly defined the United States as a non-islamic civilization. According to the pew research center report, 63 percent of Muslim respondents believe that islamic life is not incompatible with contemporary society. Muslims believe they can achieve political success in the United States. Ten years ago, for example, some Muslim leaders dreamed of "a day when the crescent flag would fly over the White House". The FCNA links Islam directly to the founding of the United States, arguing, in a recent article on its website, that "islamic ideas and resources are essential to both the radical enlightenment and the American revolution."

The reasons for the above changes can be divided into three aspects. First, the political elites in the United States changed their propaganda strategies towards Islam after 9/11. They divide muslims into radical islamists, moderate islamists and traditional muslims, and only extreme islamists are America's enemies. Moreover, radical islamists are not true believers in Islam, which stands for peace. The most typical is President bush's comment on Islam: "terror is not the true face of the islamic faith. Terror is not Islam. Islam is peace. America's Muslim elite and most muslims have also embraced this view. Since islamic civilization is inherently anti-chaos and pro-order, the quran also argues that Islam represents peace. Moreover, the majority of Muslim immigrants to the United States are seeking more economic and educational opportunities, and they already have an indifferent attitude towards the political debate in the United States. What's more, this interpretation is a political help to the Muslim community.

Second, this Muslim interpretation helps to shape a united muslim-american community and emphasizes the legitimacy of islamic civilization: islamic values and way of life are unique, and although islamic civilization is higher than American values, they do not conflict, rather, islamic values are more complete. For muslims, therefore, islamization is a higher level of Americanization. Through the following investigation of full-time islamic schools, the author will further demonstrate the application of this mode of thinking in practice.

Finally, and most interestingly, the rise of identity politics in American society since the civil rights movement has prompted Muslim immigrants to reinterpret and return to the values of Islam. Identity politics encourages individuals to stick to their own culture and way of life, and advocates that the state and society should respect different personal identities. The idea of identity politics rests on the idea of individualism established by the enlightenment, which posits that culture belongs to the realm of private life and religion to the realm of culture. After the civil rights movement, American governments at all levels lost the ability to interfere with private beliefs and lifestyles, and islamists took the opportunity to promote Muslim identity and advocate a return to islamism. As will be shown below, the philosophy of full-time islamic schools in the United States represents the American version of islamism.

Islamic version of American education

Almost all non-primitive religions emphasize the importance of education and knowledge. But religious education sanctifies knowledge as an article of faith in order to develop believers. For centuries, almost all religious education was entrusted to religious institutions such as churches, synagogues, mosques and temples. In the traditional islamic society, despite the existence of islamic religious education, it is difficult to form a broad social impact due to the fact that it is not open to all families and the low literacy rate.

Unlike traditional religious education, full-time islamic schools in the United States adopt the American private school system, which is a product of modern society. Although some scholars will argue that islamic schools are not unique to the United States, and the concept of islamic schools is not new, the islamic schools in the United States are quite different from the past and other countries in terms of system and concept.

America's protection of religious freedom, private property and space makes it legally difficult for outsiders to harass and influence American madrasas. In this area, teachers of islamic schools are free to educate students and create a safe and comfortable ideological environment for students by publicizing the fact that there is no conflict between Islam and American spirit. Schools protect students from the real world.

Many Muslim families support the idea of islamic schools. For them, though American values and islamic beliefs do not clash, American youth culture remains a source of concern. They want their children and grandchildren to be educated in an islamic environment so that they can become secular successful muslims. What makes a madrasa unique is that it becomes a place where American and islamic values collide. School leaders sought to create and sustain an "islamic environment" that would provide an islamic version of American education, thus first asserting the unity of islamic faith and American values.

The concept of "islamic environment" can be traced back to the origins of American madrasas, although the founders of madrasas were not motivated by the creation of an islamic American education, but rather by a purely defensive motive, "whose sole purpose was to establish an islamic identity, an islamic identity in the United States." Some critics point out that the first islamic school was established by a Syrian doctor. One day, his son said he had seen pornographic magazines and pictures brought by his classmates at school. He was worried that his children would go the wrong way. So he talked with some colleagues about setting up an islamic school. After consulting Muslim communities across the country, they felt that a majority of Muslim families supported the idea, and in late 1980, Chicago opened its first full-time madrasa. Today, the school has grown into the largest islamic school in North America, with nearly 700 students. I spoke to the school's former principal at the Chicago conference in March, and he confirmed the story to me.

However, many madrasas, despite their commitment to a good islamic environment, are unable to offer religious courses that satisfy Muslim parents, mainly because of financial constraints. Because of the separation of church and state in American politics, madrasas are no more financially viable than Catholic, Christian and jewish mission schools. Under the limited budget, they have to invest major resources in physics, chemistry, English and other courses that can help students advance, such as hiring better natural science teachers, buying better computers and updating laboratory equipment. Without good graduation rates and academic performance, Muslim parents would rather send their children to public schools. Another is that most American Muslim parents are traditionalists, who do not care much whether their children can recite the quran in its entirety and do not expect their children to be imams at mosques. So as long as what is taught in the religious curriculum does not affect a child's education or his own understanding of Islam, the quality of the religious curriculum is irrelevant. So they also put pressure on schools to spend more resources on secular subjects. In addition to the religious curriculum, the traditionalist view of the islamic environment includes the hijab and burqa for women and the trousers for men, separate classes for men and women after puberty, a ban on dating and physical contact between boys and girls, and a place of prayer in schools. Especially with the development of the Internet, many parents worry that their children are influenced by the extreme islamism on the Internet, so they hope they can grow up in a moderate islamic environment and be guided correctly.

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