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.

Muslims began arriving in the New World long before the rise of the Atlantic slave trade. Kambiz GhaneaBassiri's fascinating book traces the history of Muslims in the United States and their different waves of immigration and conversion across five centuries, through colonial and antebellum America, through world wars and civil rights struggles, to the contemporary era. The book tells the often deeply moving stories of individual Muslims and their lives as immigrants and citizens within the broad context of the American religious experience, showing how that experience has been integral to the evolution of American Muslim institutions and practices. This is a unique and intelligent portrayal of a diverse religious community and its relationship with America. It will serve as a strong antidote to the current politicized dichotomy between Islam and the West, which has come to dominate the study of Muslims in America and further afield.

A History of Conversion to Islam in the United States, Volume 1: White American Muslims before 1975 is the first in-depth study of the thousands of white Americans who embraced Islam between 1800 and 1975. Drawing from little-known archives, interviews, and rare books and periodicals, Patrick D. Bowen unravels the complex social and religious factors that led to the emergence of a wide variety of American Muslim and Sufi conversion movements. While some of the more prominent Muslim and Sufi converts—including Alexander Webb, Maryam Jameelah, and Samuel Lewis—have received attention in previous studies, White American Muslims before 1975 is the first book to highlight previously unknown but important figures, including Thomas M. Johnson, Louis Glick, Nadirah Osman, and T.B. Irving.

With new topics and contributions, this updated second edition discusses the history and contemporary presence of Islam in Europe and America. The book debates the relevance and multi-faceted participation of Muslims in the dynamics of Western societies, challenging the changing perception on both sides. Collating over 30 chapters, written by experts from around the world, the volume presents a wide range of perspectives. Case studies from the Muslim presence in the Iberian Peninsula between the Middle Ages and the modern age set off the Handbook, along with an outline of Muslims in America up to the twentieth century. The second part covers concepts around new conditions in terms of consolidating identities, the emergence of new Muslim actors, the appearance of institutions and institutional attitudes, the effects of Islamic presence on the arts and landscapes of the West, and the relational dynamics like ethics and gender. Exploring the influence of Islam, particularly its impact on society, culture and politics, this interdisciplinary volume is a key resource for policymakers, academics and students interested in the history of Islam, religion and the contemporary relationship between Islam and the West.

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 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.

Conversion to Islam is a phenomenon of immense significance in human history. At the outset of Islamic rule in the seventh century, Muslims constituted a tiny minority in most areas under their control. But by the beginning of the modern period, they formed the majority in most territories from North Africa to Southeast Asia. Across such diverse lands, peoples, and time periods, conversion was a complex, varied phenomenon. Converts lived in a world of overlapping and competing religious, cultural, social, and familial affiliations, and the effects of turning to Islam played out in every aspect of life. Conversion therefore provides a critical lens for world history, magnifying the constantly evolving array of beliefs, practices, and outlooks that constitute Islam around the globe. This groundbreaking collection of texts, translated from sources in a dozen languages from the seventh to the eighteenth centuries, presents the historical process of conversion to Islam in all its variety and unruly detail, through the eyes of both Muslim and non-Muslim observers.

The just-discovered story of how two enigmatic circus performers and the cultural ferment of the Gilded Age sparked the Black Muslim movement in America Delving into new archives and uncovering fascinating biographical narratives, secret rituals, and hidden identities, historian Jacob Dorman explains why thousands of Americans were enthralled by the Islamic Orient, and why some came to see Islam as a global antiracist movement uniquely suited to people of African descent in an era of European imperialism, Jim Crow segregation, and officially sanctioned racism. The Princess and the Prophet tells the story of the Black Broadway performer who, among the world of Arabian acrobats and equestrians, Muslim fakirs, and Wild West shows, discovered in Islam a greater measure of freedom and dignity, and a rebuttal to the racism and parochialism of white America. Overturning the received wisdom that the prophet was born on the East Coast, Dorman has discovered that Noble Drew Ali was born Walter Brister in Kentucky. With the help of his wife, a former lion tamer and “Hindoo” magician herself, Brister renamed himself Prophet Noble Drew Ali and founded the predecessor of the Nation of Islam, the Moorish Science Temple of America, in the 1920s. With an array of profitable businesses, the “Moors” built a nationwide following of thousands of dues-paying members, swung Chicago elections, and embedded themselves in Chicago’s dominant Republican political machine at the height of Prohibition racketeering, only to see their sect descend into infighting in 1929 that likely claimed the prophet’s life. This fascinating untold story reveals that cultures grow as much from imagination as inheritance, and that breaking down the artificial silos around various racial and religious cultures helps to understand not only America’s hidden past but also its polycultural present.

This book explores the role of conversion to Islam in the emergence of the Ottoman Empire, its imperial ideology and Sunni identity, and its relationship with its Muslim and non-Muslim subjects, in the context of the early modern Mediterranean.

Why did non-Muslims convert to Islam during Muhammad's life and under his immediate successors? How did Muslim historians portray these conversions? Why did their portrayals differ significantly? To what extent were their portrayals influenced by their time of writing, religious inclinations, and political affiliations? These are the fundamental questions that drive this study. Relying on numerous works, including primary sources from over a hundred classical Muslim historians, Conversion to Islam is the first scholarly study to detect, trace, and analyze conversion themes in early Muslim historiography, emphasizing how classical Muslims remembered conversion, and how they valued and evaluated aspects of it. Ayman S. Ibrahim examines numerous early Muslim sources and wrestles with critical observations regarding the sources' reliability and unearths the hidden link between historical narratives and historians' religious sympathies and political agendas. This study leads readers through a complex body of literature, provides insights regarding historical context, and creates a vivid picture of conversion to Islam as early Muslim historians sought to depict it.