Sherman Jackson

Sherman Jackson

Co-founder, American Learning Institute for Muslims

Sherman A. Jackson is a professor of Arabic and Islamic Studies, a visiting professor of law, and a professor of Afro-American Studies at the University of Michigan , Ann Arbor . He has served as Executive Director for the Center of Arabic Study Abroad (CASA) in Cairo , Egypt , is a member of the U.S.-Muslim World Advisory Committee of the U.S. Institute of Peace , and a co-founder of the American Learning Institute for Muslims (ALIM). The “On Faith” panelist is also a former member of the Fiqh Council of North America , past president of the Sharî‘ah Scholars' Association of North America (SSANA) and a past trustee of the North American Islamic Trust (NAIT). In addition to numerous articles on Islamic law, theology and history, Jackson is the author of Islamic Law and the State: The Constitutional Jurisprudence of Shihâb al-Dîn al-Qarâfî , On the Boundaries of Theological Tolerance in Islam: Abû Hâmid al-Ghazâlî's Faysal al-Tafriqa and, most recently, the controversial Islam and Blackamerican: Looking Towards the Third Resurrection . Jackson has lectured throughout the US and in numerous countries abroad. He has also taught at the University of Texas at Austin , Indiana University, Wayne State University and was recently offered a full-professorship at Stanford University , which he declined. Close.

Sherman Jackson

Co-founder, American Learning Institute for Muslims

Sherman A. Jackson is a professor of Arabic and Islamic Studies, a visiting professor of law, and a professor of Afro-American Studies at the University of Michigan , Ann Arbor . He has served as Executive Director for the Center of Arabic Study Abroad (CASA) in Cairo , Egypt , is a member of the U.S.-Muslim World Advisory Committee of the U.S. Institute of Peace , and a co-founder of the American Learning Institute for Muslims (ALIM). more »

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Thanksgiving: Before and After Islam

Looking at the history of Islam, I have always been impressed by its power of conversion, not of peoples -- contrary to popular stereotype -- but of ideas, institutions and cultural artifacts.

Today, much of what is taken to symbolize Islam (e.g., domes, minarets, etc.) is actually the result of Muslim indulgence of non-Muslim practices and achievements.

Aware of the difference between "non-Muslim" and "un-Islamic," the early converts proceeded on the assumption that the positive features of their backgrounds would be as legitimate under Islam as they were under the old order. And only to the extent that these practices violated the RELIGIOUS tenets of Islam would they be modified or cast aside.

Sadly, much of this spririt has been lost among modern Muslims to various forms of essentialism and reactionary nativism.

For me, of all the American religious holidays (and I think all will agree that Thanksgiving was, at its inception at least, religiously motivated) Thanksgiving is the easiest to "convert." This is because Thanksgiving has been traditionally expressed in "religious" terms, not in "theological" ones. In this capacity, it can accommodate any individual's desire to give thanks for all of the unearned advantages and blessings that they enjoy.

And yet, Thanksgiving need not be thought of or even indulged as religious. Beyond its religious connotations lies the simple occasion for families and friends to come together, to enjoy each other's comfort, wisdom and love, to mend fences, laugh and reminisce about old times, to watch the children and grandchildren grow.

Under any designation, secular or religious, these are invaluable opportunities. And for me, they remain just as legitimate under Islam as they were before I was a Muslim. And God knows best.
Ps. Thank God for Halal Turkey!

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