A FORTHRIGHT AND REVEALING AUTOBIOGRAPHY OF THE FORMER NBA STAR
Mahmoud Abdul-Rauf (born Chris Wayne Jackson) wrote in the first chapter of this 2022 book, “The morning shootaround was when I first noticed the crowd of reporters… As soon as I sat down, they … started flinging questions at me. ‘So, what do you think about the flag?’ … one of the local reporters … had noticed I wasn’t standing during the national anthem…. I told the reporters … ‘the flag is a symbol of tyranny and oppression… Am I saying everything in America’s bad? No. There’s good that exists. But as a Muslim, wherever bad is, even if it’s in Saudi Arabia, we don’t stand for it…’ … I was satisfied that I had … [made] a statement that was balanced … [and] accurate… if your country prides itself on the language of justice… then how can you not acknowledge the historical and present-day injustices some people in this country face so often?” (Pg. 9-10)
He continues, “But, as I quickly learned, if a Black athlete making millions of dollars claims that America is corrupt, the sky will come crashing down on his head… I suddenly had a starring role in a brewing national controversy… I had been opting not to stand for the anthem for more than a year… as I learned of the hypocrisies and inequities embedded in every aspect of America’s institutions…” (Pg. 11)
Soon, he was suspended from the NBA, explaining, “my agent called Rod Thorn, the NBA executive in charge of enforcing league rules… [who] declar[ed] that the league didn’t have any rule on the books about standing for the anthem. Essentially the league had made it up to make an example out of me. In a league that is nearly 80 percent Black, I think NBA executives didn’t want my refusal to stand to give other players any ideas about taking a similar action… The players union got involved… After further discussion, I agreed that I would stand with the team during the anthem---but instead of placing my hand over my heart, I would hold out my hands in a gesture of prayer and pray for those … who are oppressed… I checked in with one of my mentors, Imam Muhammad al-Asi… [who] said that going back to the team would bring more visibility to my cause. I knew that many would see it as me giving in to the NBA, caving, but … I would tell anyone that I still felt the same way about the flag… but I was presented with another way to make my case.” (Pg. 14-15)
He recounts, “Four years earlier, when I reverted … After my reversion became public and I changed my name, I would get approached by Muslims in every city… One of my close friends … was a Muslim … who owned a bookstore… I discovered many books on Israel and Zionism and … many other topics. It all began to pierce my conscience… All the stuff I had been taught about America… I now began to take exception to… I began to see the act of standing and saluting the flag during the national anthem in a much different way… [I] saw that in no way did the flag represent me, especially as a Black man in America. Maybe if I were white, I could see the privilege…” (Pg. 15-16) He adds, “I knew that people would look at me and say, ‘Oh, you’re making millions, the system is benefiting you.’ Yes, I may have found… a profession where I can personally profit, but I was no longer thinking in this individualistic way that American society encourages us to think.” (Pg. 17)
He goes on, “I was surprised when I heard Coach Bickerstaff declare that the anthem controversy was proving to be a ‘distraction’ to the team. Observing my teammates, I didn’t think that was true at all… I was aware of what people were saying about me. While a significant portion of the Black community seemed to have my back, many Muslims … were against what I was doing because it wasn’t representative of Islam…. While I was disappointed, it made sense to me. They were trying to assimilate, so they were disturbed to see this dude … draw undue attention to their religion… I saw interviews with Muslims who were claiming that there’s nothing in the Quran that states we are to oppose nationalism. I couldn’t believe what I was hearing. Quite the contrary, there are many verses instructing Muslims to oppose nationalism, tyranny, and oppression.” (Pg. 18-19)
He observes, “I agreed that just because we’re athletes doesn’t mean we’re qualified to raise your kids. But… Whether we wanted to or not, we couldn’t deny that we had an influence. In that sense, my stand made me a leader, because I knew there were people out there … who looked differently at America’s history of oppression and injustice because of what I did.” (Pg. 22)
He recounts, “When I was younger, I regularly cut grass for a few white people… to make money. One day while I was cutting for an older white lady… who had always been very nice to me… she kindly asked me if I wanted some lemonade. I thought back to ‘Roots,’ to what happened to Kizzy… she pumped some water into a cup for the old white woman… and spit into the cup. When the old white lady handed me the cup of lemonade, I [was] … thinking… about what Kizzy did. Was it possible that his old white lady had spit into my lemonade?... I poured the lemonade into the grass… I also began to develop a kind of fatalism about my life… It was fed by the shows I saw on television… Every time the show came on, we were all rooting for them to get out of the ghetto. And every time… something would happen to kick them right back in… That had a powerful effect on my young soul as I sat there watching this stuff.” (Pg. 69)
He was diagnosed with Tourette’s Syndrome, and was recruited by Louisiana State University [LSU]: “I knew I had … spend most of my academic life … not applying myself as I should… I was worried that I would quickly be revealed as … a kid who didn’t even belong in an LSU classroom. The racial element was there as well, being afraid that people would just look … [at me] as a dumb jock… NCAA’s Prop 16… just brought more scrutiny to the reality that too many Black athletes hadn’t been properly prepared to do college-level work. In addition, there was Tourette…. Would they accept me or think something was wrong with me?” (Pg. 101)
He recalls, “What intensified when I got to LSU was the questioning of things about Christianity… I began to question the concept of the Trinity… I would attend church when I felt I needed to go, like when my conscience was getting the best of me… One Sunday afternoon… I came upon an enormous Baptist church… I walked inside and saw a white pastor… and mostly white people… At the end of the service… a smallish white woman spoke to me. ‘Can we pray for you?’ … the little white boy put his hand on my head… he started speaking in tongues…. I was extremely disturbed by the whole scene… That experience flattened the tires for me even more with Christianity. I began to pray to God to guide me to something that made sense to me, that I could live and die with…” (Pg. 129-131)
He read Malcolm X’s autobiography: “The most immediate effect … was to make me angry. The book made me look at white people differently, I developed a mistrust and a dislike for white people… Even the ones who were nice to me, like Coach Brown, I began to look at sideways, which was ironic considering he had given me the book. Malcolm … [was] making the case that the white man was the devil… The Nation [of Islam’s] philosophy… began to open my eyes… When I took a closer look at the systems Malcolm was talking about---the financial system, the legal system… et cetera---he was right that they all were controlled by white people… who smiled to your face and then enslaved you…. After that book… I started calling white people ‘honkies’ and ‘crackers.’” (Pg. 131-132)
He explains, “a good brother named Mark James… brought up Islam … Mark told me he had met a Muslim brother … who had advised him that he could go to a local masjid… and pick up a Quran if he wanted to learn more about Islam… ‘Let’s go!’ I said… I was so focused and excited about getting the Quran… We rushed back to my place… and started reading… I was only about two or three pages in when I began to feel overwhelmed… I looked up at Mark. ‘I don’t know about you, but my search is over,’ I said. ‘I’m going to be a Muslim. That’s it for me.’ …. I went … to a different masjid … This time I was intent on transformation.” (Pg. 159-160)
He reports, “I had recently officially changed my NBA name to Abdul-Rauf… I began to figure out when I would be able to go [on the Hajj]… I saw that I needed to do it in May 1993… I brought two brothers with me… who had already been numerous times. It was a huge help to me having [them] along to guide me during my first visit.” (Pg. 180-182)
He was cut by the Nuggets, got married again, and traded to the Sacramento Kings: “I wanted to have the wedding before I left for training camp… I went into training camp out of shape, which was the worst thing I could have done to establish myself on this new team… April told me that she was pregnant. I was ecstatic… I was hopeful that I would get a fair show in Sacramento, but it didn’t take long after I got there to be reminded of the anthem controversy… Eventually I learned that I likely would be associated with the national anthem for the rest of my life.” (Pg. 204-206) Later, he adds, “When I observed what they did to 49ers quarterback Colin Kaepernick during the controversy over him kneeling for the anthem, it felt very familiar… Colin and I were not the first professional athletes to suffer through that; unfortunately, we probably won’t be the last.” (Pg. 208)
After the 9/11 attacks, he was interviewed on HBO, and he told the interviewer, “my information led me to believe [Osama bin Laden] hadn’t masterminded the 9/12 attacks, but if he had, he didn’t do it alone… I gave him a laundry list of questionable items surrounding the 9/11 attacks, such as… people who some said were Mossad agents filming the entire incident from a rooftop in New Jersey… When the people that live in these countries become aware of the fact that … [they] are being bombed and killed… as a result of what America is doing, it produces the effects of what we have on 9/11.” (Pg. 221-222) [He would never play in the NBA again, although he played overseas for years.]
He concludes, “I’m not perfect---none of us are. I don’t always make the best decision---none of us do. My goal has always been to teach and to learn. To stay learning, every single day of my life.” (Pg. 253)
This book will be “must reading” for those wanting to learn more about Abdul-Rauf, and the controversies about him.