In A History of Conversion to Islam in the United States, Volume 2: The African American Islamic Renaissance, 1920-1975 Patrick D. Bowen offers an account of the diverse roots and manifestations of African American Islam as it appeared between 1920 and 1975.

In "A History of Conversion to Islam in the United States, Volume 2: The African American Islamic Renaissance, 1920-1975" Patrick D. Bowen offers an in-depth account of African American Islam as it developed in the United States during the fifty-five years that followed World War I. Having been shaped by a wide variety of intellectual and social influences, the African American Islamic Renaissance appears here as a movement that was characterized by both great complexity and diversity. Drawing from a wide variety of sources - including dozens of FBI files, rare books and periodicals, little-known archives and interviews, and even folktale collections - Patrick D. Bowen disentangles the myriad social and religious factors that produced this unprecedented period of religious transformation.

In A History of Conversion to Islam in the United States, Volume 2: The African American Islamic Renaissance, 1920-1975Patrick D. Bowen offers an in-depth account of African American Islam as it developed in the United States during the fifty-five years that followed World War I. Having been shaped by a wide variety of intellectual and social influences, the 'African American Islamic Renaissance' appears here as a movement that was characterized by both great complexity and diversity.Drawing from a wide variety of sources--including dozens of FBI files, rare books and periodicals, little-known archives and interviews, and even folktale collections--Patrick D. Bowen disentangles the myriad social and religious factors that produced this unprecedented period of religious transformation.

The four articles, two review essays, various book reviews, and obituary contained in this issue all revolve around contestations of Islamic authority. Notably, two of these articles are drawn from the AJIS symposium on Maqāṣid whose first set of essays were featured in the previous issue (38:3-4) dedicated to the topic. In the first article, “Agents of Grace,” Ali Altaf Mian develops a sophisticated and nuanced reading of “intentionality” in the work of the moral theologian al-Ghazali. Mian reads the latter’s work to disclose ethical action as a site of contingency and ambivalence, indeed of the subject’s “non-sovereignty.” He contributes this theorization of intentionality as a constructive critique of accounts of ethical agency in the anthropology of Islam. In the second article, “No Scholars in the West,” Emily Goshey carefully unpacks the ostensible paradox by which Western Salafis who studied in the Muslim world are not seen as “scholars” by the very communities they lead. What then comprises religious authority and scholarship within these models of knowledge transmission? Goshey tracks the dynamics of scholarship and community leadership based on fieldwork with African American Salafi affiliate communities in Philadelphia. In the third article, “Maqāṣidi Models for an ‘Islamic’ Medical Ethics,” Aasim Padela presents a typology of maqāṣid-based approaches to medical ethics. Whether requiring a field-based redefinition, a conceptual extension, or a text-based postulation of the classical maqāṣid theory, however, Padela shows that these frameworks remain woefully underdeveloped to offer appropriate and sufficient guidance for pressing bedside cases. In the fourth article, “Developing an Ethic of Justice,” Thahir Jamal Kiliyamannil offers a creative rereading of new Muslim movements in South India. Rather than relying on old typologies about political Islam or secularized activists, he considers the Solidarity Youth Movement to articulate an Islamic ethic of justice inspired by Abul A’la Maududi. This case study shows not only how the maqāṣid framework may inform discourses well beyond the domains of legal practice, but also how this specific articulation of political justice is based in the praxis of the Indian Muslim minority. These four articles and the remaining elements of the issue foreground contemporary contestations of Islamic authority. Read together, they also offer a set of terms for thinking productively about its contours, limits, affordances, and possibilities.

One of Publishers Weekly’s Best Nonfiction Books of 2022 | A New York Times Book Review Editors' Choice The riveting true story of America’s first homegrown Muslim terror attack, the 1977 Hanafi siege of Washington, DC. On March 9, 1977, Washington, DC, came under attack. Seven men stormed the headquarters of B’nai B’rith International, quickly taking control of the venerable Jewish organization’s building and holding more than a hundred employees hostage inside. A little over an hour later, three more men entered the Islamic Center of Washington, the country’s biggest and most important mosque, and took hostages there. Two others subsequently penetrated the municipal government’s District Building, a few hundred yards from the White House. When the gunmen there opened fire, a reporter was killed, and city councilor Marion Barry, later to become the mayor of Washington, DC, was shot in the chest. The deadly standoff brought downtown Washington to a standstill. The attackers belonged to the Hanafi movement, an African American Muslim group based in DC. Their leader was a former jazz drummer named Hamaas Abdul Khaalis, who had risen through the ranks of the Nation of Islam before feuding with the organization’s mercurial chief, Elijah Muhammad, and becoming Kareem Abdul-Jabbar’s spiritual authority. Like Malcolm X, Khaalis paid a price for his apostasy: in 1973, seven of his family members and followers were killed by Nation supporters in one of the District’s most notorious murders. As Khaalis and the hostage takers took control of their DC targets four years later, they vowed to begin killing their hostages unless their demands were met: the federal government must turn over the killers of Khaalis’s family, the boxer Muhammad Ali, and Elijah’s son Wallace so that they could face true justice. They also demanded that the American premiere of Mohammad: Messenger of God—a Hollywood epic about the life of the prophet Muhammad financed and supported by the Libyan leader Muammar Gaddhafi—be canceled and the film destroyed. Shahan Mufti’s American Caliph gives the first full account of the largest-ever hostage taking on American soil and of the tormented man who masterminded it. Informed by extensive archival research and hundreds of declassified FBI files, American Caliph tracks the battle for control of American Islam, the international politics of religion and oil, and the hour-to-hour drama of a city facing a homegrown terror assault. The result is a riveting true-crime story that sheds new light on the disarray of the 1970s and its ongoing reverberations.

The Handbook of Islamic Sects and Movements offers a multinational study of Islam, its variants, influences, and neighbouring movements, from a multidisciplinary range of scholars. These chapters highlight the diversity of Islam, especially in its contemporary manifestations, as a religion of many communities, theologies, and ideologies. Over five sections—on Sunni, Shia, Sufi, fundamentalist, and fringe Islamic movements—the authors provide historical overviews, analyses, and in-depth studies of large and small Islamic and related groups from all around the world. The contents of this volume will be of interest to both newcomers to the study of Islam and established scholars of religion who wish to engage with the dynamic label of Islam and the many impactful movements of the Islamic world.

“Sites provides crucial context on how Chicago’s Afrocentrist philosophy, religion, and jazz scenes helped turn Blount into Sun Ra.” —Chicago Reader Sun Ra (1914–93) was one of the most wildly prolific and unfailingly eccentric figures in the history of music. Renowned for extravagant performances in which his Arkestra appeared in neo-Egyptian garb, the keyboardist and bandleader also espoused an interstellar cosmology that claimed the planet Saturn as his true home. In Sun Ra’s Chicago, William Sites brings this visionary musician back to earth—specifically to the city’s South Side, where from 1946 to 1961 he lived and relaunched his career. The postwar South Side was a hotbed of unorthodox religious and cultural activism: Afrocentric philosophies flourished, storefront prophets sold “dream-book bibles,” and Elijah Muhammad was building the Nation of Islam. It was also an unruly musical crossroads where the man then known as Sonny Blount drew from an array of intellectual and musical sources—from radical nationalism, revisionist Christianity, and science fiction to jazz, blues, Latin dance music, and pop exotica—to construct a philosophy and performance style that imagined a new identity and future for African Americans. Sun Ra’s Chicago shows that late twentieth-century Afrofuturism emerged from a deep, utopian engagement with the city—and that by excavating the postwar black experience of Sun Ra’s South Side milieu, we can come to see the possibilities of urban life in new ways. “Four stars . . . Sites makes the engaging argument that the idiosyncratic jazz legend’s penchant for interplanetary journeys and African American utopia was in fact inspired by urban life right on Earth.” —Spectrum Culture