…Seems to not be equally as good for the gander when applied to American-Muslim scholarship. I have, over the last twenty-plus years, noticed a tendency for Muslims to foster a number of bewildering exceptions when it comes to America, the latest being as it relates to American-Muslim scholarship. Case in point was a recent Facebook discussion about a noted American-Muslim scholar. The poster had stated that, “with a brother like this that’s within our mist there is no need to call 10,000 miles to ask a question.” The conversation that ensued highlighted a number of intriguing and disturbing conclusions about the veracity and authority of American-Muslim scholarship. I want to make clear, for the record, that I am not singling out these people as a means of retaliation but rather the incident brought back to my mind something I’ve wanted to write about for sometime. This was just an opportunity to do so.
What struck me foremost was the assumption that American-Muslim scholars, while being adept in the social sciences or perhaps even descriptive theology, they are presumed deficient in matters related to jurisprudence (fiqh). The scholar in question mentioned in the Facebook post is a noted scholar with more than 30 years in the field of Islamic studies. I am curious as to what would provoke such a response? What would justify such an assumption? There seemed little evidence to support this claim and scant evidence was provided. Instead, this accusation seemed more of “a hunch,” based on the non-over-seas-ness of American-Muslim scholars.
To be sure, no one scholar, American or foreign, will have an answer, or more importantly a solution for every problem. Any scholar worth his or her salt will confess to have strengths and weakness. Areas of familiarity and areas where they are not one hundred percent confident. But what is striking here is that when American-Muslims wish to assert that there are qualified American scholars (plural here, not just one exceptional person), there flaws are accentuated whereas the reverse is not done so with scholars overseas. There is no litmus test for many (though not all) brown- or olive-skinned foreign-born, foreign-educated and foreign-minded scholars who have also, curiously enough, not demonstrated any credentials to speak on matters pertaining to Islam in general (beyond them being called “shaykh”) and Islam in America in particular. I feel that either we should be fair and allow American-Muslim scholars the same leniency as their over-seas counterparts, placing the same faith in their hues or complexions, their titles, be it “shaykh”, “imam”, or even just “professor”, or come down just as hard on those scholars overseas for their lack of credentials as we are on our own home-grown scholars.
In the end, I am reminded of what the great 19th-/20th-Century thinker, W. E. B. DuBois, spoke of on the nature of double-consciousness, as is so clearly articulated in this double-standard:
“…the measuring of one’s soul by the tape of a world that looks on in amused contempt and pity.”
And God knows best.