I came back, yet a thousand circumvolutions still dwell in my soul and make my heart dizzy. Revolving around your house, Lord, was a cosmic experience that taught me humility and grandeur at once. I was part of a whole and I was no one. I was but that stardust dragged along the whirl of the galaxy of hearts magnetized by Your light, and I was yet a planet gravitating around Your silence. I could feel immensity rending my heart, and light flooding my twilight. You are here my Lord, in Your House, and when have You not been, and where are You not? …except that our materiality needs symbols.Revolving around Your House until mystic vertigo… to witness our paltriness and Your Will. You chose stonework and said “Be My abode!”, and it filled with honor and it filled with magnitude. You are life – and death is the lot of those whom Your sight averts. As you glorified a brick and graciously made it your house, you granted us a soul and made our bodies home for Your secret, or else a tomb for it when hearts refuse to acknowledge You and rebel against the intensity of Your Light.Revolving around Your house, Ô Lord, in the inconsequence of the self and in consecration of Your presence and nothing else. Present You were, present You are, and present You will be, and Your presence goes beyond Your abode, but our eyes need to see and our senses need to perceive. You are there, but what is “there”, what is “here”? What do longitude and latitude mean? …Platitudes of senses and reason. We are prisoners, Lord, of our humanness, of our sacred smallness. Who can really return from that proximity that the Hajj procures to the hearts that believe in You?!  We would have liked to turn faster and higher, slip off those flesh bodies and ascend, pure spirits, towards the pure light that the blackness of the Kâ’ba protects but suggests.The kâ’ba! A black sun around which orbit the planets of our hearts, in want and anticipation, in hope and joy of being so close yet so far away. Bodies incessantly spinning as if to give shape to the magnificence of the Presence. Doesn’t space-time vanish at the speed of light? And what is the speed of light if not the drifting of those loving magnetized souls, which dissolve in the much physical yet purely mystical effort. Yours we are my Lord, and to You we shall… untiringly return even when we think we are drifting away. Charm of the Kâ’ba, charm of Your indispensable power… thus we will return to You when the dissolved bodies come to life by Your Grace. Thus we will walk in Your other world, each in their own worlds, each with their expectations, each with their hopes, each without each other amidst the throng of hearts that will go to Your encounter.

In the Name of God Most Compassionate, Most MercifulPeace Be Upon His Messenger Mohammed and His Family and Companions

In his book, The Path to the Two Migrations, Imam Ibn Qayyim al-Jawziyyah relates that a righteous saint was asked by his pupil, “Does the heart of the believer make prostration (sujud) to the Almighty?” The master replied, “Yes, but it (the heart) never rises up from it.”

The prostration of the heart is not a sporadic “Hal” – ecstasy that ebbs and flows as the state of Iman fluctuates. Rather it is the complete immersion of the believer’s spiritual being in God’s presence. In prostrating to God in our prayers, we draw ourselves to the closest point that a slave can possibly be to Him. For that reason, prayer was the joy and real comfort of our Prophet, peace and blessings be upon him.  But to expand this experience outside the short period of the prayers to encompass all aspects of our lives is the real meaning of “the prostration of the heart.”To be close to God and feel His presence is not an experience limited to the prayer. Rather, it is the believer’s inner sight that is veiled from seeing Him everywhere, and recognizing Him in every aspect of life. Once that veil is lifted, the trivialities of a believer’s life cease to be insignificant, for nothing is done without the presence of God in mind. Imam Ibn ‘Ata’illah says in one of his Maxims (al-Hikam), “The Real (God) is  not veiled from you, rather it is you who  is veiled from seeing Him, for if something is veiling Him then it would cover Him, and that would be a limitation on His Being. ‘And He is the Omnipotent above his servants’”.  Imam al-Ghazali related that one of the saints (Awliya’) was sitting with his pupils when someone knocked on the door. One of the students rushed to open it and to his amazement the master stopped him and went to open the door himself. When he returned he asked the pupil, “Why did you rush to open the door?” The pupil replied, “I wanted to know who it was.” The master said, “I went to open the door with the intention of giving charity to the person who knocked if he was a beggar, or to quench his thirst if he was thirsty, or to give him shelter if he was a stranger and to protect him if he needed refuge.” Thus, every simple act, even opening the door, becomes an act of worship once the heart begins prostrating to God. The question that may press upon each of us is how to attain that status? What do we need to do to get there? The mere fact that the believer starts caring about his heart, spirituality and inner well-being is a great accomplishment, as long as it does not stop there. The real problem is when the believer is satisfied with the stagnation of his Iman and does not see it as a threat. The persistent and burning question of how to be among the guided who have their hearts fully aligned with God is a sign of the awakening of the heart. This state of awakening, however, does not remain for a very long time if it is not well cultivated; it will fade away if appropriate action does not follow and protect it from the winds of negligence.The ideal action to follow the awakening of the heart is to find companionship (suhba) in God’s Path. Many people who went “solo,” and wanted to take their own way, always found themselves back at the starting point. Sidi ‘Ali al-Jamal of

 “O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.   

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. God has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. God has judged that there shall be no interest and that all the interest due to Abbas ibn ‘Abd al-Muttalib (Prophet’s uncle) shall henceforth be waived… 

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things. 

O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under God’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste. 

O People, listen to me in earnest, worship God, perform your five daily prayers (salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to. 

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor does a non-Arab have any superiority over an Arab; also a white person has no superiority over a black person nor does a black person have any superiority over a white person except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. 

Remember, one day you will appear before God and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone. 

O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand the words which I convey to you. I leave behind me two things, the Qur’an and the Sunnah (example of the Prophet, peace and blessings be upon him) and if you follow these you will never go astray. 

All those who listen to me shall pass on my words to others and those to others again; and perhaps the last ones will understand my words better than those who listen to me directly. Be my witness, O God, that I have conveyed your message to your people.”

            The story of Alexander Russell Webb, an early American convert to Islam, is only beginning to come to the attention of American Muslims. We can benefit greatly by studying his life and take comfort in his example and early work in dawah. He was endlessly committed to Islam and to preaching the message of Islam in America, but he considered himself a “plain American citizen”. He did not see his religion or his acceptance of Islam as extraordinary; he believed that he was able to accept Islam earlier than his fellow countrymen simply because he had the benefit of understanding it sooner. He never saw himself at odds with the American people or culture, and his contemporaries took a keen and kindly interest in Webb and his work. He believed that the best characteristics of Americans would eventually lead them to accept Islam. “I have faith in the American intellect,” he said, “in the American intelligence, and in the American love of fair play, and will defy any intelligent man to understand Islam and not love it.”

            Alexander Russell Webb was born in 1846 in upstate New York. His life spanned the Civil War, the abolition of slavery, Reconstruction, the invention of the telephone and its rise to popularity, the invention of the automobile, and the beginning of World War I. He worked as a jeweler, a journalist, an editor, the American Consul to the Philippines, the manager of an Islamic mission to the United States and Honorary Turkish Consul General in New York. He traveled through the Philippines, Singapore, much of India, and Turkey during his lifetime. Although his business endeavors were never very financially successful, he remained hopeful and politically active throughout his varied career.

            Webb’s conversion to Islam followed a long period of inquiry into many religions. He rejected Christianity first, saying later that the concept of the Trinity (God the Father, God the Son, and God the Holy Spirit) never sat well with him. He went through a period of materialism, during which he didn’t search for a religious alternative. During his thirties, however, while he was working as a reporter in St. Louis, he spent hours every day reading books on spirituality and religion. He was an eager searcher and was eager to identify the truth. He wrote, “God, who can read all hearts, knows that I am seeking for the truth, that I am ready and eager to embrace it wherever I can find it.” Webb turned his attention to Eastern religions, beginning with Buddhism. Though he left Buddhism, he remained curious about it and the other Eastern religions throughout his life. He then encountered Theosophy, a spiritual movement in the 19^th century devoted to the universal brotherhood of humanity and the underlying universal message of all world religions. Webb was ultimately attracted to Islam in part because of the same message of brotherhood and equality among all humankind. He converted to Islam after studying the creed and finding its simplicity and lack of self-contradiction very compelling, but he never cut his ties with the Theosophists. He remained active in the Theosophical Society even after his conversion to Islam, and never saw a contradiction between the Theosophical creed and Islam.*

            Webb took his position as American Consul in the Philippines from 1888 to 1892 largely to aid him in his spiritual search. He felt that living in an Eastern society would aid his pursuit of Eastern spiritual wisdom. While in Manila, Webb had access to Indian Islamic newspapers written in English, and exchanged letters with some notable Indian Muslim scholars. His first steps towards Islam were while he and his family were in the Philippines, and he, his wife and children embraced the faith while there. He wrote to his Muslim friends in India that he was convinced that Prophet Muhammad, peace and blessings be upon him, brought the truth, but for a time he doubted that the message of Islam was different than other religions. At the same time, he was eager to share his newfound love of Islam with his fellow countrymen. He wrote, “I have been led to believe….that many others taught the truth, that we should, however, worship God and not men. If I could only know what Mohammed really taught that was superior to the teachings of others, I could then be in a position to defend and promulgate the Mohammedan religion above all others.”

            Webb’s conversion and correspondence with Muslims (he did not know any in Manila) quickly gave rise to the idea that he might become very active in dawah after returning to the United States. His friends visited him in Manila to urge him to come to India for a tour after leaving his post in Manila, in the hopes that speaking engagements for “The Yankee Mohammedan” would raise funds for an American Islamic Mission. Webb assented quickly.

            Webb’s tour of India was both eye-opening and frustrating for him. The climate and rigorous schedule of his tour, combined with significant culture shock, kept him quite homesick for his family. He loved, however, admiring the great artistic and cultural achievements of the Indians. He also gave many speeches throughout his tour, giving him ample practice for speeches he would give in America later on. The Indian and American press paid close attention to his tour, and he gained fame in America for his conversion and his travels well before his return home. After six tiring but rewarding months, Webb returned to New York City to found his mission with the promise of five years of financial support from his Indian friends and supporters.

            The high point of Webb’s fame was his participation in the First World’s Parliament of Religions at the 1893 Chicago World’s Fair. He was the only convert and only practicing Muslim present at the Parliament. The other presenters for Islam had experience in Muslim lands but were either Christian or Jewish themselves. Webb’s presentation was met with interest and applause. “The day of blind belief has passed away,” he said, “Intelligent humanity wants a reason for every belief, and I say that spirit is commendable and should be encouraged wherever it goes, and that is one of the prominent features of the spirit of Islam.” He encouraged his listeners to approach Islam with an open mind and to un-learn their prejudices against Islam and Muslims. He also asked his audiences not to measure Islam, or any religion, by the actions of its misguided members.

            He returned to New York and opened an opulent building for his mission. He rented all four stories of a handsome downtown location and set to work on his speeches and publications. He left an entire floor for foreign scholars he hoped would visit the mission and teach, but who never came. He published a weekly and monthly newspaper, but subscriptions did not bring in enough money to support it completely. His financial supporters abroad, for reasons unknown, were unable to give him the money he was promised, and his newspapers are full of requests for support from his brothers and sisters abroad. Webb gave speeches throughout the country and in New York, but often found them interrupted by his opponents when he held them at the mission’s building. The mission quickly sank into financial ruin, and some employees accused him of hoarding money and mismanagement. The New York Times and others picked up the scandal, and the ruin of the mission was sealed. Later, a reporter found Webb living in poverty and obscurity with his family in upstate New York, and cleared his name, but it was too late. Webb continued to publish the monthly newspaper with the help of his son, and he published pamphlets on Turkey for the Ottomans, but the mission never recovered.

            Webb moved to Rutherford, New Jersey and bought a newspaper. He sold it a few years later and in1901 he was appointed Honorary Turkish Consul General to New York and visited Turkey. Upon his return to the US, he became active in local politics. His name was nominated for US Congress, but he withdrew it in favor of another candidate. He was on Rutherford’s Board of Education for two consecutive terms, served as district clerk, and served as foreman of the Bergen County Grand Jury in 1912.  He was also president of the county’s Democratic Campaign Club. He was an active member of the Knights of Pythias in New Jersey, a society for the promotion of peace and understanding. He died from complications from diabetes in 1916, and, owing to the absence of other Muslims in the community, his funeral services were presided over by a local Unitarian minister. Other members of the Knights of Pythias served as pallbearers.

            This brief summary of the life of a truly extraordinary man is full of lessons for today’s American Muslim community. Alexander Webb was an enthusiastic Muslim and made his best and sincere efforts to promote Islam in his homeland. When his best efforts failed, he was able to return to “ordinary life”, but he remained an active, useful, and popular member of his community until the end of his life. He never saw a contradiction between his deeply Victorian American identity and his religion, and he constantly sought ways to show Americans how Islam could beautify and perfect American society. His personality was friendly and optimistic. He used all of his assets in the service of his religion and his country simultaneously. When he could not achieve what he had aimed to in his mission, he simply became an amiable, exemplary member of his community, a man his neighbors were happy to have around. The importance of such small things in the hearts and minds of our neighbors and acquaintances, as we make efforts to be engaged in dawah in our communities, cannot be overestimated.

* The Theosophists believed that the core truths of all religions were the same. Webb most likely saw the parallel between this and the Islamic belief that all prophets were sent with the same message, but that many messages became distorted over long periods of time. Webb was comfortable writing for Theosophical publications and mentioning the commonalities between Islam and other religions, and encouraging others to moral behavior regardless of their religious convictions. The Theosophists likewise took great and benevolent interest in Webb’s newfound faith and work, and were supportive of his publications. 

Al-Bukhari composed a chapter entitled “Your du’a (supplication) is your iman (faith)” in the Book of Faith of his Sahih collection.  Commentators attempted to interpret his words, some of them saying that they are based on Ibn Abbas’s explanation of the verse, “What would my Lord care for you if not for your du’a,” (

          Du’a is a means to safety in this world and the Hereafter.  Du’a in the time of ease is preparation for the day of difficulty.  Du’a is the weapon of the believer.  The Messenger of God, peace and blessings be upon him, said, “Do not despair of making du’a, for no one will be destroyed as long as he makes du’a.”  The hadith was related by ibn Hibban in his Sahih and al-Hakim, who declared it authentic, on the authority of Anas.  Al-Tirmidhi and al-Hakim related with an authentic chain of narration on the authority of Abu Hurayra, the statement of the Messenger of God, peace and blessings be upon him, “Whoever would like that God answer his du’a in times of difficulty and calamity, let him make abundant du’a in times of ease.”  Al-Hakim also related on the authority of Abu Hurayra and declared it authentic that the Messenger of God, peace and blessings be upon him said, “Du’a is the weapon of the believer, the pillar of religion and the light of the heavens and the earth.”          God (Exalted is He) answered the prayers of His chosen servants, the Prophets, and sent down to us in his Mighty Book verses that inform us of their humble entreaties to Him and His blessings upon them, in order for us to recite these verses, follow their example and draw close to Him as they did by seeking refuge at His door.  He (Exalted is He) said in the Chapter of the Prophets, “And Noah, when he called upon Us so We answered him and saved him and his family from the great calamity.” (

          Du’a is not something other than remembrance of God.  Rather it is remembrance in most of the servant’s various conditions – being present with God (Mighty and Majestic is He) with his desperate needs, regret, hope and fear.  And God (Mighty and Majestic is He) does not accept the du’a of the heedless.  Al-Tirmidhi related on the authority of Abu Hurayra that the Messenger of God, peace and blessings be upon him, said, “Call upon God with certainty that He will answer you.  And know that God does not answer a du’a from a heedless, distracted heart.”  And remembrance of God intercedes for the one engaged in it in the best manner, so that he attains the best of what is attained by those who ask.  The Messenger of God, peace and blessings be upon him, said, “The Lord (Blessed and Exalted is He) says, ‘Whoever is too busy with reading the Qur’an to ask Me, I give to him the best of what I give to those who ask.’”  Thus it was related by al-Tirmidhi on the authority of Abu Sa’id al-Khudri and he declared it a sound (hasan) hadith.          There are manners associated with du’a which were summarized by Imam al-Ghazali, may God be pleased with him, in the following ten points:  The one making du’a should watch for the special times (in which du’a is answered), like the day of ‘Arafat from the year, Ramadan from the months, Friday from the days of the week and the last hours of the night.  The second manner is to take advantage of special circumstances (in which du’a is answered), like the time when the enemy attacks, after the call to prayer, after the five daily prayers and during prostration (sujud).  The third manner is that he make du’a while facing the qibla and raising his hands.  The fourth is that he lower his voice so that it is between a whisper and speaking aloud.  The fifth is that he should not make special effort to make his du’a rhyme, as this is incompatible with the state of humble entreaty that he should be in.  The sixth is humble entreaty, submissiveness, hope and fear.  The seventh is that he be firm in his du’a[4] and be certain that it will be answered.  The eighth is that he be persistent in his du’a and repeat it because Muslim related on the authority of ibn Mas’ud that the Messenger of God, peace and blessings be upon him, would repeat his du’a three times when he made du’a and ask three times when he asked for something.  The servant should not be impatient for the answer nor become weary of making du’a, for he does not know what good God has in store for him or what He will choose for him.  The complete saints (awliya’ Allah al-kummal) call on God out of their complete servitude to Him.  They ask Him for the most valuable thing sought after, which is to gaze upon His Noble Countenance, and if the answer for their needs other than this most lofty goal is delayed, then they consider it to be an extra benefit, because the answer will come as a gift from their Beloved (in the Hereafter).  And such a delay does not disturb the inner purity of those who rely completely on God.  The ninth is that he should begin his du’a with the remembrance of God and close with it.  It is related from some of the righteous that they said that a du’a that begins and ends with sending blessings upon the Messenger of God, peace and blessings be upon him, will not be lost.  The tenth is the inward manner, which is the main reason for du’a to be answered: “Repentance, repairing wrongdoings,[5] and turning to God (Mighty and Exalted is He) with all of one’s aspiration and focus.”[6]            Among the manners associated with du’a is to use the supplications of the Messenger of God, peace and blessings be upon him, depend on them, memorize them and make supplications similar to them.  He, may peace and blessings be upon him, used to love comprehensive supplications.  Imam Ahmad and Abu Dawud related on the authority of ‘Aisha, the Mother of the Believers, with a sound chain of narration that she said, “The Messenger of God used to love comprehensive supplications and leave everything else.”  This is the case even though he, may peace and blessings be upon him, taught us that our du’a should be all-inclusive, to the point that we ask God for all of our needs, not matter how insignificant.  This is because God (may He be glorified) has full knowledge of small matters just as He has full knowledge of great matters.  And the servant’s request of His Lord in the details of his life, like his request concerning his ultimate destiny, is more likely to make him admit his weakness and leave off pretensions of strength and power.  Al-Tirmidhi, Imam Ahmad and al-Bukhari in his book al-Adab al-Mufrad related on the authority of Anas with a sound chain of narration that the Messenger of God, peace and blessings be upon him, said, “Let one of you ask his Lord for all of his needs – even the strap on his sandal when it breaks.”Here is a beautiful passage from Imam al-Rifa’i, may God have mercy on Him, about the manners of remembrance of God – related to du’a insofar as du’a is a type of remembrance: “Oh my son!  Remember God the Exalted and know that He has exalted the rank of remembrance, honored it and raised it above all else.  He also divided remembrance among the tongue, the limbs and the heart.  The one engaged in God’s remembrance should beware of turning his attention to the remembrance itself (i.e. paying attention to his own action and considering it important rather than focusing on God).   His desires and aspirations should be noble, he should be sensitive to the subtle meanings of the remembrance, and his intention should be pure.  He should not desire anything other than His remembrance, nor hope to be done with it in order to move on to what is less than it.”          I say: beware that your request for the needs of this life or the next should divert you from your greatest goal – His Noble Countenance.          Imam al-Rifa’i continues: “…because your attainment of everything is not as valuable as Him being sufficient for you (to the exclusion of all else), and being deprived of everything is not as severe as being preoccupied with other than Him.  The one engaged in His remembrance should be characterized by the highest degree of reverence and veneration.  He should not be heedless and treat remembrance as something mundane, as he will then be veiled from the One he is remembering as a punishment for his neglect.  That is because maintaining reverence during remembrance is better than the remembrance itself (i.e. better than the empty mumblings of the heedless).  No servant truly remembers Him except that he forgets all else due to his absorption in His remembrance – and God replaces all else for him.  At times the gnostic may wish to remember Him, but the waves of reverence and awe arise in his spiritual being, so his tongue is paralyzed and he loses himself in veneration of God’s Oneness.”[7]          Yahya bin Mu’adh said, “Remembrance is greater than Paradise, because remembrance is for God and

[1] In a hadith related by al-Bukhari, “You will find that people are like metals (of different natures).  Those who were the best in the Days of Ignorance are the best in Islam if they learn their religion well.”  The meaning here is that people have different natures, some more noble and virtuous than others.

[2] The complete hadith is, “Whoever shows enmity to a friend of mine (wali), I declare war against him.  And My servant does not draw near to Me through anything more beloved to me than what I have made obligatory upon him, and he continues to draw nearer to me through extra deeds until I love him.  And when I love him I become his hearing by which he hears, his sight by which he sees, his hand with which he strikes and his leg by which he walks.  And if he asks Me I will certainly grant his request, and if he seeks refuge with me I will certainly grant him refuge.”  Related by al-Bukhari. 

[3] Meaning al-Tirmidhi, Abu Dawud, al-Nisa’i and ibn Majah

[4] i.e. he should not say, “O God, if You will give me such and such,” but rather should implore, “O God, give me such and such.”

[5] Radd al-madhalim refers to making up for any transgressions committed against human beings, such as returning stolen property, asking forgiveness for backbiting, etc…

[6] The Revival of the Religious Sciences (Ihya’ ‘Ulum al-Din) by al-Ghazali

[7] The State of

[8] This is a “play on” a Qur’anic verse: “And remembrance of God is greater, and God knows all that you do.”  “With the greatest intention” is the insertion/commentary of Imam Yassine.

The life journey of Mohammed Ben Ali started around the year of 1770. He was born in Timbo, the capital of Futa Jallon, a mountainous region of northwest Guinea in Western Africa. Tibmo was a beautiful city from which flew the headwaters of three major rivers in West Africa, the Gambia, Niger, and Senegal rivers. That is why it is often called: the “Water Tower” of West Africa, or “the Switzerland of West Africa.”

In addition to its natural wonders, Futa Jallon, as David Robinson stated, was “a magnet of learning, attracting students from Kankan to the Gambia, and featuring Jakhanke clerics at Tuba as well as Fulbhe teachers. It acted as the nerve centre for trading caravans heading in every direction. The more enterprising commercial lineages, of whatever ethnic origin, established colonies in the Futanke hills and along the principal routes. It served their interests to send their sons to Futanke schools, to support the graduates who came out to teach, and in general to extend the vast pattern of influence that radiated from Futa Jalon”

Under this rich learning environment did Mohammed Ben Ali spend his childhood. He joined the prestigious Futa Jalon’s schools, studying subjects of Quran, Arabic, Islamic faith and jurisprudence. The Fula boy showed great integrity, intelligence, and dedication in his studies.

Enslaved

Having a busy port over the Atlantic Ocean and being a highly populated area made Futa Jallon an attractive place for a distinctively different purpose than its beautiful landscape: slaves’ haunting. In fact, many of the Early American Muslims trace back their roots to that part of the world. Namely: Kunta Kinte, Omar Ibn Sayyid and the “Prince of Slaves”, Ibrahim AbdulRahman all came from the same region.

So Ben Ali Mohammed encountered the same destiny as those pioneer American Muslims. By year 1792, Mohammed was captured by slave haunters and brought to Bahamas Islands where he served as a slave for about 10 years.

The Business Manager

Ten years later, in 1802, Muhammad left the Bahamas to Sapelo Island in Georgia. There, he worked for Thomas Spalding, a prominent Georgian master. Ben Ali’s skills and leadership led him to quickly gain the admiration of his master. He became the head driver and manager on Thomas Spalding’s plantation. 

The Imam and Muslim Community Leader

Ben Ali Mohammed’s more remarkable impact in the American Muslim history was in being the founder and the leader of one of the earliest known Muslim communities in America.

The early Muslim community led by Ben Ali Mohammed built villages similar to those in Africa. There, according to the available historic records, Ben Ali was the Imam of about 80 Muslim men in Spalding’s plantation. He led their five daily prayers, provided lectures and counseling services on Islamic Faith and Jurisprudence. The Muslim community was also reported to have been celebrating the two Muslim holidays, Eidul Fitr and Eidul Adha.

Ben Ali was known to be wearing traditional attire, a Fez (a red hat that Muslims from West Africa used to wear) and a long coat. The man also observed eating only Halal food. In various personal recollections, he was”eating food that was prepared differently from that of other slaves” (2)

“The Message”

Part of Ben Ali’s legacy was a thirteen pages’ booklet in Fiqh, or Islamic Law, named: “Arrisalah”, or “The Message”.  The Rissalah was a hand written text on subjects of Islamic beliefs and the rules for ablution, Morning Prayer, and the calls to prayer. According to historians, it was a brief summary of the Rissalat of Aby Yazid of Al-Qayrawani. The Risala was a book in the Maliki school of Fiqh (Islamic Law). The subjects included in the document are believed to be part of West Africa’s Muslim curriculum at that time.

The manuscript was written in a mixture of classical Arabic and Fullar dialect that was also written using the Arabic alphabet. This was the custom of the Fulbe scholars. They used to write their literature in Fulbe dialect using the Arabic alphabet, which they referred to as: Ajamiyya. The hand writing calligraphic style used in the manuscript was the Northern African writing style, which was the widespread calligraphic style in Western Africa.

Part of the difficulty in deciphering the content of the manuscript was due to the fact that it had some errors and mixing up of some consonants.  Dr. Joseph Greenberg, the Northern University anthropologist who was the first to decipher the manuscript, stated that: “at the time of the writer’s departure from Africa he was still a young student. Books are first taught by oral memorization; and it is apparent that this manuscript was written by a man who had memorized the text, using a pronunciation of Arabic in which many consonants were not distinguished, making the errors that might be expected when he attempted to reproduced what he knew in writing.” (3)

Some recent tests on the document’s parchments show that the paper itself came from West Africa. This was an interesting finding that led to question whether Ben Ali Mohammed brought the paper with him from West Africa, or did he buy it from underground market in Georgia. At that time, literacy among slaves was most often times considered illegal and dangerous, and many Muslim slaves sought underground market to purchase papers in order to keep their faith alive, and pass it on to the next generation.

Bilali’s document is currently situated in the Library of the University of Georgia. It is also referred to as: The Bilali Muhammad Document or the Ben Ali Diary or Ben Ali Journal, since in the beginning it was thought that the document consisted of a diary before it was discovered that it is in fact a book in Islamic Law.

Bilali kept the document with him until his death in 1857. The manuscript is probably the mother text of American Islamic literature.

The Family Man

Ben Ali Mohammed got married to Phoebe, a young slave woman from his plantation. They had 12 sons and 7 daughters. His children held Muslim names  including: Yarrobah, Medina, Bintu, and Fatima. One of his sons is thought to be linked as the author of the famous children’s novels Briar Rabbit!

Believers of True Faith, and Defenders of the Country

In 1812, when President Jefferson declared war against Great Britain after the latter seized American ships and captivated American Seamen, Ben Ali Muhammad was ready to take his part in defending his country. He told his master, Thomas, that he has “80 believers of true faith that are willing to help defend the land and the country”.

A Short Life, an Eternal Legacy

In 1857, Muhammad Ben Ali passed away. In his last breaths, he asked his family to bury him with two most beloved items: his Quran and his prayer rug. Ben Ali Muhammad is still buried in Georgia, laying next to the two items that he held to so dearly, his Quran, and his prayer rug. He left behind a 13 pages’ book of Islamic Law, one of the first booklets on Islam written in the American History.

Ben Ali Muhammad was a true hidden treasure in the history of America. He founded and led one of the earliest known Muslim communities in America; he wrote one of the first known Muslim literatures in America; he excelled in his workplace – even while being a slave; and he spent his lifetime serving and defending his faith and his country without compromising anyone of them. He truly is an inspirational role model for a lot of us, Muslims of America.

References:

(1)    David Robinson. The Holy War of Umar Tal: the Western Sudan in the mid-nineteenth century. Clarendon Press. Oxford. 1985.

(2)  Harold Courlander. A Treasury of Afro-American Folklore: The Oral Literature, Traditions, Recollections, Legends, Tales, Songs, Religious Beliefs, Customs, Sayings and Humor of Peoples of African American Descent in the Americas. Marlowe & Company. 1996.(3)  Joseph Greenberg. The Decipherment of the ‘Ben-Ali Diary” A Preliminary Statement. The Journal of Negro History. July 1940, pp 373-74.(4)  Moving Beliefs: Migrations and Multiplicities in Black Atlantic Islam, Moustafa Bayoumi, Brooklyn College, CUNY.(5)  Wikipedia.com.

Yonder sky that has wept tears of compassion upon my people for centuries untold, and which to us appears changeless and eternal, may change. Today is fair. Tomorrow it may be overcast with clouds. My words are like the stars that never change. Whatever Seattle says, the great chief at Washington can rely upon with as much certainty as he can upon the return of the sun or the seasons. The white chief says that Big Chief at Washington sends us greetings of friendship and goodwill. This is kind of him for we know he has little need of our friendship in return. His people are many. They are like the grass that covers vast prairies. My people are few. They resemble the scattering trees of a storm-swept plain. The great, and I presume — good, White Chief sends us word that he wishes to buy our land but is willing to allow us enough to live comfortably. This indeed appears just, even generous, for the Red Man no longer has rights that he need respect, and the offer may be wise, also, as we are no longer in need of an extensive country. There was a time when our people covered the land as the waves of a wind-ruffled sea cover its shell-paved floor, but that time long since passed away with the greatness of tribes that are now but a mournful memory. I will not dwell on, nor mourn over, our untimely decay, nor reproach my paleface brothers with hastening it, as we too may have been somewhat to blame. 

Youth is impulsive. When our young men grow angry at some real or imaginary wrong, and disfigure their faces with black paint, it denotes that their hearts are black, and that they are often cruel and relentless, and our old men and old women are unable to restrain them. Thus it has ever been. Thus it was when the white man began to push our forefathers ever westward. But let us hope that the hostilities between us may never return. We would have everything to lose and nothing to gain. Revenge by young men is considered gain, even at the cost of their own lives, but old men who stay at home in times of war, and mothers who have sons to lose, know better. Our good father in Washington—for I presume he is now our father as well as yours, since King George has moved his boundaries further north—our great and good father, I say, sends us word that if we do as he desires he will protect us. His brave warriors will be to us a bristling wall of strength, and his wonderful ships of war will fill our harbors, so that our ancient enemies far to the northward — the Haidas and Tsimshians — will cease to frighten our women, children, and old men. Then in reality he will be our father and we his children. But can that ever be? Your God is not our God! Your God loves your people and hates mine! He folds his strong protecting arms lovingly about the paleface and leads him by the hand as a father leads an infant son. But, He has forsaken His Red children, if they really are His. Our God, the Great Spirit, seems also to have forsaken us. Your God makes your people wax stronger every day. Soon they will fill all the land. Our people are ebbing away like a rapidly receding tide that will never return. The white man’s God cannot love our people or He would protect them. They seem to be orphans who can look nowhere for help. How then can we be brothers? How can your God become our God and renew our prosperity and awaken in us dreams of returning greatness? If we have a common Heavenly Father He must be partial, for He came to His paleface children. We never saw Him. He gave you laws but had no word for His red children whose teeming multitudes once filled this vast continent as stars fill the firmament. No; we are two distinct races with separate origins and separate destinies. There is little in common between us. 

To us the ashes of our ancestors are sacred and their resting place is hallowed ground. You wander far from the graves of your ancestors and seemingly without regret. Your religion was written upon tablets of stone by the iron finger of your God so that you could not forget. The Red Man could never comprehend or remember it. Our religion is the traditions of our ancestors — the dreams of our old men, given them in solemn hours of the night by the Great Spirit; and the visions of our sachems, and is written in the hearts of our people. Your dead cease to love you and the land of their nativity as soon as they pass the portals of the tomb and wander away beyond the stars. They are soon forgotten and never return. Our dead never forget this beautiful world that gave them being. They still love its verdant valleys, its murmuring rivers, its magnificent mountains, sequestered vales and verdant lined lakes and bays, and ever yearn in tender fond affection over the lonely hearted living, and often return from the happy hunting ground to visit, guide, console, and comfort them. 

Day and night cannot dwell together. The Red Man has ever fled the approach of the White Man, as the morning mist flees before the morning sun. However, your proposition seems fair and I think that my people will accept it and will retire to the reservation you offer them. Then we will dwell apart in peace, for the words of the Great White Chief seem to be the words of nature speaking to my people out of dense darkness. It matters little where we pass the remnant of our days. They will not be many. The Indian’s night promises to be dark. Not a single star of hope hovers above his horizon. Sad-voiced winds moan in the distance. Grim fate seems to be on the Red Man’s trail, and wherever he will hear the approaching footsteps of his fell destroyer and prepare stolidly to meet his doom, as does the wounded doe that hears the approaching footsteps of the hunter. 

A few more moons, a few more winters, and not one of the descendants of the mighty hosts that once moved over this broad land or lived in happy homes, protected by the Great Spirit, will remain to mourn over the graves of a people once more powerful and hopeful than yours. But why should I mourn at the untimely fate of my people? Tribe follows tribe, and nation follows nation, like the waves of the sea. It is the order of nature, and regret is useless. Your time of decay may be distant, but it will surely come, for even the White Man whose God walked and talked with him as friend to friend, cannot be exempt from the common destiny. We may be brothers after all. We will see. We will ponder your proposition and when we decide we will let you know. But should we accept it, I here and now make this condition that we will not be denied the privilege without molestation of visiting at any time the tombs of our ancestors, friends, and children. Every part of this soil is sacred in the estimation of my people. Every hillside, every valley, every plain and grove, has been hallowed by some sad or happy event in days long vanished. Even the rocks, which seem to be dumb and dead as the swelter in the sun along the silent shore, thrill with memories of stirring events connected with the lives of my people, and the very dust upon which you now stand responds more lovingly to their footsteps than yours, because it is rich with the blood of our ancestors, and our bare feet are conscious of the sympathetic touch. Our departed braves, fond mothers, glad, happy hearted maidens, and even the little children who lived here and rejoiced here for a brief season, will love these somber solitudes and at eventide they greet shadowy returning spirits. And when the last Red Man shall have perished, and the memory of my tribe shall have become a myth among the White Men, these shores will swarm with the invisible dead of my tribe, and when your children’s children think themselves alone in the field, the store, the shop, upon the highway, or in the silence of the pathless woods, they will not be alone. In all the earth there is no place dedicated to solitude. At night when the streets of your cities and villages are silent and you think them deserted, they will throng with the returning hosts that once filled them and still love this beautiful land. The White Man will never be alone. 

Let him be just and deal kindly with my people, for the dead are not powerless. Dead, did I say? There is no death, only a change of worlds.