By Samory Rashid (auth.)
Black Muslims within the U.S. seeks to deal with deficiencies in present scholarship approximately black Muslims in American society, from interpreting the origins of Islam between African-Americans to acknowledging the influential function that black Muslims play in modern U.S. society.
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Additional info for Black Muslims in the US: History, Politics, and the Struggle of a Community
Why would they believe public displays of Islam could be witnessed by outsiders, given the circumstances? The failure to observe the public displays of Islam among blacks alone offers weak and inconclusive grounds for WOI theory’s fundamental assumptions, and even weaker grounds for supporting its validity as a theoretical paradigm. Indeed, with no idea of the methods or strategies used to conduct their search, a myriad of explanations may very well explain one’s inability to observe the public display of Islamic practice among blacks during the period in question, without the need to resort to WOI theory as a presumed corrective device.
The Oxford Encyclopedia also notes that since the 1940s, neofundamentalist thinkers including Sayyid Abu al-A’la Mawdudi, and Sayyid Qutb (who would have a major impact on neofundamentalist Salafi Muslims) take hijra to mean withdrawal from the new Jahiliya, as manifest in the policies of secularism, capitalism, socialism, and modernization-westernization of the modern “Muslim” state. ”23 Immigration to the West has added a new dimension to the discourse over hijra. 24 A similar meaning might be envisioned for Latino and Native American Muslims, whereby hijra may provide the vehicle for a symbolic journey to one’s indigenous roots.
Although these studies are often titled Islam in America, they are more accurately devoted to twentieth-century immigrant Islam in the United 28 Black Muslims in the US States. Examples of these studies, which for this study constitute the critical literature, are Abdo (2006), Haddad and Lummis (1987), Nyang (1999), Haddad, (2002), Haddad, (1991), Voll (2008), Haddad (1986), Koszegi and Melton, (1992), Singleton (2007), and Council on American-Islamic Relations (1997, 2004, 2007). By contrast, the relevant history literature that offers a more accurate analysis of black Muslims includes Austin (1984), Marable (2011), GhaneaBassiri (2010), Gomez (2005), Jackson (2005), Dannin (2002), Diouf (1998), Turner (2003, 1997), and White (2002).
Black Muslims in the US: History, Politics, and the Struggle of a Community by Samory Rashid (auth.)
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