Zaid Shakir

Zaid Shakir

Co-founder, Masjid al-Islam, the Tri-State Muslim Education Initiative

“On Faith” panelist Zaid Shakir is a scholar-in-residence and lecturer at Zaytuna Institute in Hayward, Calif. A graduate of Syria's prestigious Abu Noor University, Shakir is a co-founder of Masjid al-Islam, the Tri-State Muslim Education Initiative, and the Connecticut Muslim Coordinating Committee. California-born Shakir accepted Islam in 1977 while serving in the U.S. Air Force. He is a graduate of American University in Washington and earned his master’s degree in political science at Rutgers University, where he led a successful campaign for disinvestment from South Africa and co-founded a local Islamic center, Masjid al-Huda. As an American Muslim who came of age during the civil rights struggles, he has brought sensitivity about race and poverty, as well as scholarly discipline to his faith-based work. While Imam of Masjid al-Islam (1988-1994) he spearheaded a community renewal and grassroots anti-drug effort and taught political science and Arabic at Southern Connecticut State University. For the next seven years he studied Arabic, Islamic law, Quranic studies, and Islamic spirituality in Syria, and briefly in Morocco, with top Muslim scholars. In 2001, Shakir’s translation from Arabic into English of The Heirs of the Prophet was published. In 2003, he joined Zaytuna Institute where he teaches Arabic, Islamic law, history and Islamic spirituality. In 2005, Zaytuna published “Scattered Pictures,” an anthology of Shakir’s essays. Close.

Zaid Shakir

Co-founder, Masjid al-Islam, the Tri-State Muslim Education Initiative

“On Faith” panelist Zaid Shakir is a scholar-in-residence and lecturer at Zaytuna Institute in Hayward, Calif. A graduate of Syria's prestigious Abu Noor University, Shakir is a co-founder of Masjid al-Islam, the Tri-State Muslim Education Initiative, and the Connecticut Muslim Coordinating Committee. more »

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Answer is 'No' If Judging By Christian Standards

America is a nation of its people. Because the character of the American people is constantly evolving, the character of the country itself is in a state of constant evolution.

Throughout the relatively brief, often tumultuous history of this republic, various descriptions could have captured the essence of what America “is.” At various times this country could have been clearly described as a revolutionary nation, a visionary nation, a slavery nation, an “apartheid” nation, a divided nation, a conservative nation, a progressive nation, an industrial nation, a religiously skeptical nation, a religiously devout nation.

To describe it as a 'Christian nation' is a bit more problematic. If a 'Christian nation' is defined by the fact that an overwhelming majority of the population would identify themselves as Christians, then one could say that America is a 'Christian nation,' at least in a demographic sense.

On the other hand, the constitutional framework of the country provides for the freedom of all religions, neither privileging Christianity, nor showing prejudice against other faiths. It further prevents the legislation of any “law respecting an establishment of religion.” Hence, from a legal and political perspective, it would be difficult to argue that America is a 'Christian nation.'

From a moral point of view, one could also argue against America being a Christian nation. The basis of such an argument would be a general lack of traditional Christian morality. That morality could be measured by two sets of variables: The Ten Commandments, and the fundamental moral virtues, namely prudence, justice, temperance, and fortitude.

At least three of the Ten Commandments are widely breeched in and by our society, namely, “Thou shall not kill; thou shall not commit adultery; thou shall not steal.” Furthermore, our crass consumerism and materialism, and our selfish disregard for the interests of the weak and disenfranchised, including our very children, make it difficult for us to actualize the great moral virtues in our lives.

That lack of actualization limits the power of grace and the growth of the theological virtues of hope, faith, and love/charity. In the Sunday school lessons of my youth, before my conversion to Islam, I was taught that these were the things that embodied the essence of Christianity, morally. If these things are generally lacking in our society, it would be difficult, in my opinion, for us to describe America as a Christian country.

As a powerful movement develops in this country to expand the political and legal influence of Christianity, it is very important that the leaders of that movement work to revive the deeper moral dimensions of Christian teachings.

If this does not happen, a distorted political vision may result in a messianic jingoism that pushes the country to the wrong side of a fine line separating national pride from hubris and a humanizing mission from a delusional, and ultimately destructive, imperialism.

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