Friday, August 17, 2012

Th Muslim Rappers Music in Islam : Deen Tight" Documentary: Hip Hop Islaam


"Deen Tight" Documentary


"Deen Tight" Documentary

 

"Deen Tight" focuses on the perceived conflict between traditional religious ideals and modernity and explores the positive and negative effects of American pop culture on todays' Muslim youth. Music, considered taboo practice for many traditional Muslims, has also become one of the most prominent methods for Muslims to share their faith.

The film features interviews and appearances with well known Muslim artists such as poet Amir Sulaiman (Featured on HBO¹s Def Poetry Jam), Producer DJ Be Like Muhammad, Kumasi of Black Wallstreet, DJ Kid Dragon, Fanatik and others. Deen Tight is a colloquial term which means for one to live and practice his religion.  The film follows a group of Muslim Hip Hop artists living in the United States. They discuss intimately the challenges they face trying to balance their faith, culture, and the pressures of daily Western life. The film provides an intimate look into the lives of a group we know very little about and how they deal with the many issues surrounding their culture and religion. It shows both sides of this conflict, through intimate and emotional scenes where the artists candidly express what motivates them to feel the way they do. It is the tale of one of the most influential pop culture movements of our time and its relationship to Islam.


Tabah Foundation
http://www.tabahfoundation.org/en/media/products/documentaries/?id=3


Hip-Hop's Islamic Influence
MUSIC REFLECTS FAITH, BUT THERE'S A STRUGGLE TO BEAT A BAD RAP
By Marian Liu SJ Mercury News

http://www.bayarea.com/mld/mercurynews/entertainment/music/5685019.htm


From sampling Malcolm X to evoking Islamic principles in its rhymes, hip-hop is opening eyes to the Muslim world.
Islam has flavored hip-hop from its beginnings with Afrika Bambaataa to current rappers Jurassic 5 and Mos Def. But current events have made Muslim rappers feel like they're under attack. Muslim rappers are also struggling to make their varied beliefs understood.
Some are changing their names to avoid backlash and fearing they can't pray openly without being called terrorists. Others are lacing their lyrics and album names with anti-war rhymes and provocative phrases.
``We used to go by Jihad, which means struggle in Arabic,'' says Amaar Zaheer, part of a Mountain View rap duo. ``But after Sept. 11, it was misinterpreted to mean holy war, and that's not the message we bring at all. Islam says to keep positive and be a role model, to make a difference. We try to reflect that in our music.''
East Bay rapper Paris, however, deliberately uses the word jihad to shock. He named his fifth album ``Sonic Jihad'' as a ``button-pusher, a sonic assault on everything I see as unjust,'' he says. Yet, because of the album name -- and the cover showing a jetliner crashing into the White House -- he knows no label will back him up and is preparing to sell his album online.
``There are countless rap records that have gunplay, prostitution of women and more. I'm not passing that as justification, but I am in heated opposition to this current administration's stance,'' says Paris, a popular independent rapper who graduated from San Francisco's Lowell High School and the University of California-Davis. After having been Muslim for three years, he says he no longer is but that he's open to many beliefs.
Even the everyday rituals of Islam can cause misunderstanding, says Hashim Abdul-Khaliq, a 27-year-old engineer who raps in his spare time as a part of a Cleveland rap group called the Iron Triangle.
``We pray five times a day, but if I'm praying at work and somebody walks into the room, their subconscious is making a connection between me and Saddam,'' Abdul-Khaliq says.
One of the songs he is working on says, ``World War III is over oil and our minds are the spoils.''
In pop culture, Muslim rappers' faith can be misrepresented. For example, it has become a fashion statement for men to wear kufis, the Islamic prayer caps. On the cover of Russell Simmons' ONEWORLD magazine, Lil' Kim wore lingerie underneath a burq'a.
``It looked like Lil' Kim was mocking women of Islam when she put on clothes attributed to us,'' says Christie Z-Pabon, who runs a hip-hop cultural newsletter. ``It was completely insulting. We purposely don't dress sexy.''
Many hope their presence in the music breaks stereotypes, says Eman Tai, part of Calligraphy of Thought, an East Bay Muslim women's spoken word collective.
``We show people what real Muslims are like, not the garbage they see on television,'' says Tai, a Pakistani and a second-generation Muslim from San Francisco.
She adds that both African-American Muslims and immigrant Muslims are increasingly getting into hip-hop.
Islam's poetic history
``It's part of our history and culture in Islam,'' says Tai, 25. ``The traditional books of law and philosophy in Islam were written in poetry, and students memorize them with drums, basically singing out the poetry. And if you `beat' that up, it sounds just like rapping.''
The connection between hip-hop and Islam was a natural one in the African-American community, where the religion already had strong roots.
``Islamic beliefs and values are seen as the standard in hip-hop,'' says Adisa Banjoko, a San Jose author who is writing a book on hip-hop and Islam.
For Akil of Jurassic 5, Islam is tied to cultural identity. After hearing hip-hop groups like Public Enemy, which sampled Islamic thought, and learning in high school that some of the Africans who came as slaves to America were Muslim, he started believing in Islam.
Akil listened to hip-hop groups that sampled such African-American leaders as Malcolm X and Louis Farrakhan and sprinkled in verses taken from the Koran.
``These zillion references,'' says Fabel, lead people to find their faith, and even to find each other. He and his wife, Christie Z-Pabon, met at a Zulu Nation meeting, part of an international hip-hop awareness movement. They now manage a hip-hop online community and book concerts.
``The little beats planted in the '80s finally blossomed,'' says Fabel. These references may include anything from Scripture to simply moral ideals.
``Our faith is stronger than the music. We represent it. There are more moral concepts than content, so people can catch the groove and the concept behind it,'' says Oakland rapper M. Ishaq Abdul-Nurr.
Other rappers like AZ, have whole lines with references to Islam. He says his religion says, ``Each one teach one,'' so he uses his music to ``break the knowledge down.''
Older Muslims are using hip-hop as a way to reach younger Muslims. Abdul-Jalil al-Hakim, owner of an Oakland ad agency, says hip-hop is the newest phase of reaching out to youth, after athletes and entertainment figures.
Sharing beliefs

``They reach people our age by incorporating Islamic ideas into hip-hop,'' says Jittaun Batiste, a 24-year-old senior at De Anza College. She and other Muslim Student Association members all own Mos Def's albums. ``These artists use their music as a tool to talk about their struggle, their identity and to recognize us and embrace us as their own.''
But many in the general listening community ``don't have a clue'' that these are Islamic references, says Ted Swedenburg, a professor of cultural anthropology at the University of Arkansas, who has written a thesis on the topic.
Al-Hakim warns that although many rappers are influenced by Islam, it's hard to tell who is Muslim and who is not. Furthermore, there are many factions of Islam: For example, Sunni, Shiite, and Nation of Islam have differing beliefs. Plus, Islam and hip-hop can contradict, with one heading toward purity and the other toward commercialism.
``Muslim artists don't have a large mainstream platform,'' says Thembisa Mshaka, who works in advertising at Sony. ``Muslims are not driven by materialism or excess sexual behavior. None of that is part of our program but are overriding themes of hip-hop. Where is the Muslim MC's place in this? Should we hide the fact we are Muslim or downplay it and be satisfied with not reaching the masses?''
For Jurassic 5, this means being themselves while satisfying their Muslim fans and their hard-core hip-hop fans.
``I don't try to be preachy; that's not my thing,'' says Akil. ``I don't point fingers at other people. Otherwise I'll be pointing four fingers at myself. And if I can detect the faults of other people, it's because I have those faults within myself.''
But being socially conscious means living with the underground hip-hop label, says Akil, and performing at many alternative concerts, not urban ones.
``Just like the definition of Islam is messed up, so is the definition of hip-hop,'' says Akil. ``But, we are smack-dab in the middle of what hip-hop is.''

Hip-hop and Islam often go hand and hand

Opinion



Hiphop_and__Islam__intersections__and__parallels.jpg

By Chuck “Jigsaw” Creekmur and Diane “Shabazz” Varnie All Hip Hop.com
“Deep like the mind of Farrakhan” – Notorious B.I.G.
“Make your wife get on the horn call Minister Farrakhan / so he could persuade me to squash it (beef)” – Canibus
“I’m headstrong / at peace with myself like Islam.” – Prodigy of Mobb Deep
There are a number of profound parallels between Hip-Hop and Islam. Both are in the ‘hoods as well as the suburbs. Both are in jails as well as the free world. Both are in the community. Both are in rap music. Both offer a colorful display of personality, hues, and cultural varieties. Both are ways of life embraced by millions the world over.?

Hip-Hop and Islam intersected early on in rap’s history when the young poets began to embrace the teachings of Malcolm X (also known as El-Hajj Malik El-Shabazz). Rakim was the first and most widely recognized rapper to outwardly profess the teachings of Islam, and at one time, he even rapped under the moniker Rakim Allah (or “Sun God”). Public Enemy name-checked Minister Louis Farrakhan on songs such as “Don’t Believe the Hype”: “A follower of Farrakhan / don’t tell me that you understand / until you hear the man.” And, KRS-One emulated a famous “guarding the house” photo of Malcolm X on the cover of Boogie Down Productions’ “By All Means Necessary” in 1988.

During this progressive period in Hip-Hop history, rappers weren’t just talking the Muslim talk – they were living it.
“All of Islam has had a very positive and progressive impact on Hip-Hop. Islam’s principles of love, unity, and do for self is the predominate theme, thus the renaissance in the early 90s until now,” said Brother Sean of Medinah Entertainment, a full service company that has produced for Mary J. Blige, Janet Jackson, Justin Beiber, and more. “Hip-Hop itself was birthed by the same principle. Look at Russell Simmons and Def Jam, J Prince and Rap A Lot [Records], Diddy and Bad Boy, Master P and No Limit and so on,” he adds.
While most acts didn’t subscribe fully to the Islamic dogma, in the 80’s and 90’s, many embraced Islam teachings, as well as various sects of the religion, such as the Nation of Islam, the 5 Percent Nation, and even Orthodox Islam. Rappers such as popular 90s group Brand Nubian were praying to the East, reading daily “scrolls,” and striving to live righteously. It was an empowering period in rap, and one early artist from the period, King Sun, described it as “righteous but ruthless.” Activists like Conrad “The Hip-Hop Minister” Muhammad courted the Hip-Hop Generation, encouraging them to be more socially and politically involved.
The appeal was very simple says Minister Sharieff Muhammad, who heads up The Nation of Islam defense and security force The Fruit of Islam.
“We don’t use your past against you,” he says candidly. “The inspiration of telling you that we are all children of God. And God don’t drink, God don’t sell dope, God don’t disrespect women. Now you get their attention and now you can teach them. But most don’t go to church, they are all in a negative environment. And we appreciate them and there are positive things that you can do in the community.”
Click here to read the rest of this editorial.

 

Wasiiro Direed oo La Eedeyay :C/casiis Sheekh Yuusuf iyo C/laahi Sh. Ismaaciil. Siyaasiyiin Laga Reebay Liiska Baarlamaanka Soomaliya.


Dhageeyso Wareysiga VOA
http://www.voasomali.com/audio/Audio/203982.html


Guddiga farsamada ee xulista baarlamaanka Soomaaliya ayaa wasiirro iyo siyaasiyiin hore ka reebay liiska xubnaha ka mid noqonaya baarlamaanka cusub.
Xubnaha la soo celiyay waxaa ka mid ah, C/laahi Sh. Ismaaciil oo soo noqday wasiirkii arrimaha dibedda, C/raxmaan Ibbi, wasiirkii kaluumaysiga iyo C/casiis Sheekh Yuusuf oo ah wasiirka caafimaadka.

Xubnaha ayaa lagu eedeeyay inay ka tirsanaayeen hoggaamiye kooxeedyadii dagaalka ee Soomaaliya, eedaasi oo ay si weyn u diideen.
Odoyaasha dhaqanka ee xubnaha la soo celiyay si weyn u diiday in dib u soo celinta waxayna guddiga farsamada ku eedeeyeen inaysan xaq u lahayn in xubnahooda ay soo celiyaan.
Hoos ka dhageyso wareysiyo ay VOA la yeelatay odoyaasha dhaqanka iyo C/casiis Sheekh Yuusuf iyo C/laahi Sh. Ismaaciil.
Liiska Xubnaha Barlamaanka Federaalka ee Soomaaliya
Guddiga Farsamada ee xulista Baarlamaanka Federaalka Soomaaliya ayaa maanta soo gudbiyey 202 xildhibaan, waxaana dhiman 73 xubnood oo laga sugayo in ay odayaal dhaqameedka u soo gudbiyaan guddiga farsamada. Beeshad Shanaad - 23
Digil iyo Mirifle - 49
Darood - 40Hawiye - 37


DIR
113. Aamino Cumar Jaamac
114. Abdulaahi Hussein Ali
115. Abdulaahi Cisman Ducaale
116. Abdulahi Abyan Nuur
117. Abdulahi Cumar Abshir Cumar
118. Ahmed Dhimbil Roble
119. Axmed Aadan Axmed
120. Axmed Aadan C/raxman
121. Busharo Cabdi Diriye4
122. C/lahi Cisman Ducale
123. C/lle Xaaji Cali Axmed
124. C/naasir Gaarane Mohamed
125. C/qaadir Sh. Cali Ibrahim
126. C/qafaar Mohamed Oomar
127. C/raxman Maxamud Caateye
128. C/risaaq Daahir Maxamud
129. C/xakiim Ciise Guuled
130. Caashakoos Maxamuud Cumar
131. Cabdalle Boss Axmed
132. Cabdi Xaashi C/llahi
133. Cabdirahman Ahmed Suge
134. Cabdullahi Qayad Barre
135. Cadar Abdi warsame Isaaq
136. Cali Xasan Guyow
137. Cisman Cilmi Boqare
138. Dr Siciid Mohamed Ali
139. Dr. Ibrahim Suleyman Xaaji Nuur
140. Duniya Maxamed Cali
141. Faaduma Xasan Cali
142. Faduma Odowa Rageh
143. Faysal Cumar Guuleed
144. Gen Siciid Xasan Geedi
145. Ismaciil Xassan Jaamac
146. Jamaal Xasan Ismaaciil
147. Khadar Biixi Caalin
148. Khadra Ahmed Ibrahim
149. Mahad Cabdalle Cawad
150. Mahad Mohamed Ducaale
151. Maxamed Axmed Gurxan
152. Maxamed C/laahi Kaamil
153. Maxamed Cabdi Xayir
154. Maxamed Cali Xagaa
155. Maxamed Xasan Aadan
156. Prof Ahmed Ismail Samatar
157. Ridwan Hirsi Mohamed
158. Sahro C/qadir C/raxman
159. Saynab Maxamed Caamir
160. Xiis Hassan Aadan
161. Xiis Muuse Cawl Cali
162. Xuseen Arab Esse Xayd
163. Xuseen Cabdisalaan
164. Yusuf Dirir Abdi
165. Zakariye Xuseen Aare5


BEESHA SHANAAD
1. Bashiir Maxamed Jaamac
2. Biibi Khaliif Maxamed
3. Burci Maxamed Xamza
4. C/raxmaan Cabdi Cusmaan
5. C/weli Ibraahim Sheekh Muudey
6. Caadil Sheegow Sagaar
7. Cabdinaasir M.Cali
8. Faarax Sheekh C/qaadir maxamed
9. Fahmo Axmed Nuur
10. Ibraahiim Saalax Dayfullah
11. Jeylaani Nur Ikar Sh. Suufi
12. Khadiija Maxamed Diiriye
13. Maxamed Axmed Keynan
14. Maxamed Cumar Dhalxa
15. Maxamed Maxamuud Xeyd
16. Maxamuud Maxamed Jimcaale
17. Mustafa Maxamed Cabdullahi
18. Shariif Maxamed Siidi
19. Shariif Maxamed Xasan
20. Xasan Ibraahim maxamed
21. Xuseen Maxamed Muuse
22. Yuusuf Maxamed Ismaaciil
23. Yuusuf Xeyle Jimcaale

DIGIL MIRIFLE

24. Aadan Ibrahim Dhaayow
25. Aadan Sheekh Maxamed
26. Aweys C/lahi Ibrahiim
27. Axmed Mayow Cabdulle
28. C/laahi Cabdi Garuun
29. Cabdi Macalin Aden
30. CabdiKaafi Macalin Xasan
31. Cali Aadan Xuseen
32. Cali Sheekh Maxamed Nuur
33. Cusman Libax Ibrahim
34. Cusman Mukhtar Maxamed
35. Dr. Ibrahiim Xuseen Cali Saalax
36. Dr. Muumino Sh. Cumar2
37. Dr.Khaalid Cumar Cali
38. Eng Maxamud Maxamed Bonow
39. Fadumo Nuur Maxamed
40. Fowziya Maxamed Sheekh
41. Ibrahim Cali Cumar
42. Ibrahim Isaakh Yarow
43. Isaaq Maxamed Cali(Riino)
44. Isaaq Maxamed Maxamuud
45. Isgow Derow Isaq
46. Khaliif Sh. C/laahi
47. Luul Cabdi Aadan
48. Maryan Macalin Isaaq
49. Maxamed Cabdi Cali
50. Maxamed Cali Xuseen
51. Maxamed Cusman Jawaari
52. Maxamed Kheyrow Maxamed Yusuuf
53. Maxamed Mursal Borow
54. Maxamed Rashiid Maxamed
55. Maxamud Macalin Yaxye
56. Maxamuud Cabdi Xuseen
57. Mayow Mustaf Xasan
58. Mohamed Nuuraani Bakar
59. Muna Ibrahim Abiikar
60. Mustaf Mukhtar Gudow
61. Nuur Cali Aadan
62. Saalim Aliyow Ibrow
63. Samaan Maxamed Sheekh
64. Sayid Cali Cabdulkadir Macalin
65. Sh. Shaacir Sh. Maxamed
66. Sharif Maxamed Cabdalle
67. Sharif Xasan Sh Aden
68. Xabiibo Maxamed Kheyr
69. Xasan Macalin Xuseen
70. Xuseen Cismaan Xuseen
71. Xuseen Maxamud Sh Xuseen
72. Yacquub Cali Maxamed

DAAROOD

73. A/weli Maxamed Cali Gaas
74. Abdi Barre Yusuf Jibril
75. Abdi Mohamed Ali
76. Abdirisak Osman Hassan
77. Abdiwahab Ugas Husen Ugas Khalif
78. Abdulahi Bile Nor
79. Abdulahi Haji Dayib3
80. Abdulaziz Abdulahi Mohamed
81. Ahmed Ismail Mohamed
82. Ali Ahmed Mohamed
83. Axmed Aabi Aadan
84. Bare Ugas Geedi
85. C/laahi Maxamed Ciise
86. C/raxman Xoosh Jibriil
87. C/waxid Cabdullahi Jama
88. Cabdi Cabdulaahi Maxamed
89. Dahir Haji Gelle Farah
90. Da'ud Abdikarim Sh. Omar
91. Dr. Abdulkadir Abdi Hashi
92. Hamza Sh. Husen
93. Hassan Abshir Farah
94. Isse Mohamed Ahmed
95. Mahdi Ali Osman
96. Maxamud Axmed Maxamud
97. Maxamed C/lahi Xasan
98. Maxamed Iidle Geedi
99. Mohamed Abdi Yusuf
100. Mohamed Ahmed Kulan
101. Mohamed Ismail Shuriye
102. Mohamed Sh. Aden Hirale
103. Mohamud Hayir Ibrahim
104. Muse Ahmed Ismail
105. Muse Hassan Abdulle
106. Prof. Mohamed Abdi Mohamed
107. Sacdiya Careys Ciise
108. Saciid Abdulahi Mohamed
109. Sadiiq Abdikariim Maxamed
110. Sahra Jama Ali
111. Siyaad Maxauud Shire
112. Xuseen Khalif Jama



HAWIYE

166. A/qadir Cosoble Ali
167. A/raxman Ibrahim Ali
168. Abdirahman Kulmiye Hirsi
169. Abdisamad Maxamud Xasan
170. Abdulkadir Mohamed Aden
171. Abdullahi Jama Hussein
172. Amina Mohamed Abdi
173. Bashiir Addow Alassow
174. C/laahi Goodax Barre
175. C/laahi Maxamed Adan
176. C/qadir Sheekh Xanafi
177. Caasha Xaaji Cilmi
178. Cabdi Axmed Dhuxulow
179. Cabdisataar Sh. C/salaam Sh Xasan Barsame
180. Cali Nuur Xuseen Cali
181. Cali Yuusuf Cusman
182. Ciise Wehelie Maalin
183. Cismaan Maxamed Cabdi
184. Cumar Islow Maxamed Abukar
185. Cusman Xaaji Cali
186. Daahir Aamin Jeesow
187. Daahir Xasan Cabdi
188. Mahad Maxamed Salaad
189. Maxamed Abukar Islow
190. Maxamed C/laahi Xasan
191. Maxamed Hasan Ibrahim
192. Maxamed Maxamud Guure
193. Mohamed Ahmed Nur
194. Mustafa Sh. Cali Dhuxulow
195. Nadifo Maxamed Osman
196. Nuur Iidow Beyle
197. Qaali Axmed Diiriye
198. Sacdiyo Cumar Sheegow
199. Samira Xasan Cabdulle
200. Shuriye Mumin Afrax
201. Xasan Macalin Maxamed
202. Yuusuf Geele Ugaas

The History Channel and BBC Documentries - Muhammad The Prophet ( PBUH) Raage Omaar


Muhammad, whose name means "worthy of praise



Islam In Concept

By Cooperative Office for Propagation, Guidance, and Warning of Expatriates in the city of Zelfi - A website Islamic Library

www.islamicbook.ws








References1.^ Prime Performers – Rageh Omaar


2.^ Whitworth, Damian (7 February 2006). "Farewell to the front line (for now)". London: Times Online. http://www.timesonline.co.uk/article/0,,20029-2027561,00.html. Retrieved 28 August 2007.

3.^ http://www.emmainteractive.com/index.php?option=com_content&task=view&id=13538&Itemid=3320

4.^ a b Pool, Hannah (15 February 2007). "Question Time: Rageh Omar". London: Media Guardian. http://media.guardian.co.uk/site/story/0,,2013401,00.html.

5.^ John Pilger "Why are wars not being reported honestly?", The Guardian, 10 December 2010

6.^ Churcher, Joe (15 May 2006). "Rageh Omaar: The Scud Stud aims for truth". The Independent (London). http://news.independent.co.uk/media/article484048.ece. Retrieved 27 August 2007.

7.^ "Rageh Omar". BBC. 26 May 2006. http://news.bbc.co.uk/1/hi/programmes/this_week/5020238.stm. Retrieved 27 August 2007.

[edit] External linksGuardian Interview

BBC News: Our man in Baghdad

BBC News: BBC's Rageh Omaar signs book deal

BBC News: Reporter Rageh Omaar takes new role

Rageh Omaar to explore Jesus miracles

Rageh inside Iran from Iranian point of view Interesting Opinions

Interview with The Stirrer at a book signing "The Stirrer"

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