Vibert L. White Jr., Inside the Nation of Islam: A Historical and Personal Testimony by a Black Muslim

2003 ◽  
Vol 88 (1) ◽  
pp. 86-88
Author(s):  
Oscar Williams
Keyword(s):  
Nation Of Islam ◽  
Personal Testimony ◽  
Black Muslim

Black Muslim Theology and the Classical Islamic Tradition

2008 ◽  
Vol 25 (4) ◽  
pp. 61-89 ◽  
Author(s):  
Wesley Williams
Keyword(s):  
United States ◽  
The United States ◽  
Nation Of Islam ◽  
Islamic Tradition ◽  
Elijah Muhammad ◽  
Black Muslim

Elijah Muhammad declared unapologetically that “God is aman.” This anthropomorphist doctrine does violence to modern normative Islamic articulations of tawú¥d (monotheism), the articulations of which involve God’s “otherness” from the created world. The Nation of Islam (NOI), therefore, has been the target of polemics from Muslim leaders who, from within and without the United States, have declared its irredeemable heterodoxy. But in premodern Islam, heresy was in the eye of the beholder and “orthodoxy” was a precarious and shifting paradigm. This paper attempts to, in the words of Zafar Ishaq Ansari, “examine how the ‘Nation of Islam’ fits into the framework of Islamic heresiology.”

Black Muslim Religion in the Nation of Islam, 1960-1975

2007 ◽  
Vol 94 (1) ◽  
pp. 362-362
Author(s):  
L. A. DeCaro
Keyword(s):  
Nation Of Islam ◽  
Black Muslim

Islamizing the Black Body: Ritual and Power in Elijah Muhammad’s Nation of Islam

2002 ◽  
Vol 12 (2) ◽  
pp. 167-196 ◽  
Author(s):  
Edward E. Curtis
Keyword(s):  
Black Body ◽  
Sociology Of Religion ◽  
Nation Of Islam ◽  
Religious Activities ◽  
Secondary Importance ◽  
Group Solidarity ◽  
Black Muslims ◽  
Black Muslim ◽  
Definition Of ◽  
External Forces

Ever since C. Eric Lincoln published The Black Muslims in America, in 1961, many observers of the Nation of Islam (NOI) have seemed convinced by his claim that the movement was neither very “religious” nor “Islamic” in nature. In that classic study, currently in its third edition, Lincoln conceded that “the Black Muslim movement constitutes a legitimate religion within the definition of the sociology of religion” but also maintained that “religious values have a secondary importance.” For Lincoln, the success of the movement stemmed not from the particular nature of its religious activities but from its ability to provide a sense of “group solidarity” to the dispossessed black working class. According to Lincoln, this sense of community was produced through the group's embrace of black nationalism, which he understood to be “first a defensive response to external forces—hostile forces that threaten their creative existence.”

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