History of Nation of Islam - Dissertation Example

 History of Nation of Islam The Nation of Islam is an organization that was founded in 1930 by Wallace Fard (Muhammad) and built its foundation in Detroit, Michigan through the efforts of this leadership figure. The key goal of this organization was to link the values found in traditional Islamic faith, those outlined in the Holy Bible and the Quran, and connect them with the socio-economic, spiritual, and educational needs of the African-American group. Though many of the founding beliefs of the Nation of Islam tended to be considered non-Islamic, some of the organization’s general concepts are derived from Islamic teachings and Islamic lifestyle. The Nation of Islam recognizes God by the name of Allah and it is the general belief that there is no other God than Allah and He should be identified as the guiding force behind most of the organization’s belief systems. The organization was founded during a time period where considerable oppression was still being felt by African-Americans in their pursuit to find liberation from white oppression and find their place through civil rights activism. Because of the difficulties of this period, some of the founding beliefs tended to be more extreme in rejecting the white-mandated social order and attempting to find community through membership recruitment into the organization. The moral principles that guided the Nation of Islam in its formative years were directly related to the Old Testament values and beliefs of the Holy Bible, referring to prophecies and histories relating to Moses, Abraham and the liberation of Israel from captivity in ancient Egypt. Linked to these beliefs is the recognition of the prophet Muhammad who had delivered some of the fundamental values practiced by Islamic followers today. Modifications to biblical Old Testament values occurred as an evolution of the organization to include more principles closely related to the teachings in the Quran about having good manners and respect for others, to be non-aggressive, be ever-diligent about the importance of divinely-inspired community unity, and cherish modesty and wisdom as key ethical drivers (noi.org, 1).The Nation of Islam is inspired by the doctrines carried by Moses, closely related to those identified in the Holy Bible’s Ten Commandments, and for devotion to healthy living through family structure and general social peace principles. Key figures involved in the last 80 years of growth in the Nation of Islam include its founder, Wallace Fard, who built the original concepts of devotion to traditional Islamic values from the white social norm. Upon this leader’s disappearance in 1934, Elijah Muhammad claimed a leadership role in the organization, teaching that Fard was God Himself and a chosen messenger to spread the word of Allah. The Holy Bible, however, pronounces that without the ability to perform miracles or manipulate the Earth, they should not be believed. This is likely why this leader disappeared under mysterious circumstances. After Elijah Muhammad took over a lead position in the organization, the new concepts of black separatism from the white social order gave the Nation of Islam a new identity that emphasized not only separatism, but concepts of frugality, debt avoidance, ongoing self-improvement initiatives, and an overall work ethic based on conservativism and hard work (oxfordislamicstudies.com, 1). Over time, new figures emerged in the Nation of Islam, including Malcolm X who was a well-known civil rights activist and had been executed by members of the organization for some of his principles and affiliations. Wallace Muhammad, Elijah Muhammad’s son, helped to transform the Nation of Islam into more mainstream Islamic values and away from the more radical viewpoints of his father that had guided the group (Lewis, 25). Elijah Muhammad continued to reassert that he believed Christianity was “a slave religion designed to exploit blacks by their white masters” (Corbett & Corbett, 18). Louis Farrakhan is a more contemporary figure in the organization who continues to exert influence over the organization’s agenda today and has helped guide many of its internal transformations related to securing a better lifestyle for African-Americans at the national and international levels. Key Principles of the Organization The demands of this organization are clearly spelled out by its leadership, and include complete freedom as mandated by Allah and the law, equal justice under these laws, equal opportunity for African-Americans and to have the right to establish their own state or territory that allows them to cherish their background as descendents of slaves with the full economic support of those who some members refer to as “their former slave masters” (noi.org, 1). This is one of the more radical viewpoints from some members of the organization believing that support from previous oppressors in the form of the provision of fertile land and other supply needs should be furnished until they have established their own sustainability in their chosen, liberated territory. Though many branches of the Nation of Islam do not actively preach this particular doctrine of ideology, it does represent some of the more radical concepts that drive efforts for ongoing activism toward ending white supremacy against African-Americans domestically and internationally. Farrakhan’s leadership refers to issues of black origin, reinforcing principles from the Holy Bible about the nature of divinity in the creation of Adam and Eve, as people created out of black mud and that all men, regardless of ethnicity, are direct descendents of black people. Thus, his views reassert that equality is determined by God’s righteousness and issues of social inferiority or superiority are not determined by color but through divinity and creationism (finalcall.com, 2). Key Issues with the Nation of Islam When addressing major social issues, such as the prevalence of drug abuse and violent criminal behavior in communities, members often find power in numbers by developing rallies or invoking citizenship involvement to act as policing forces in lieu of efforts of traditional law enforcement agencies. An example of this involved media attention for the group when an unarmed Nation of Islam citizen patrol confronted a weapon-toting drug dealer which eventually led to ongoing media attention about the blight in neighborhoods (Young & Austin, 19). Through efforts such as these, they rely on their faith as a form of protection stemming directly from Allah to use peaceful, yet ambitious group involvement to apply pressure to those who continue to give African-Americans a bad name through their illicit activities and criminal behaviors. This mentality in the Nation of Islam tends to bring about positive change through public exposure and promotes citizens to become involved in essentially taking back their neighborhoods through peaceful confrontation and challenge toward social deviants. These efforts tend to bring about instant changes related to their agenda which is something many spiritual organizations are unable to accomplish when law enforcement brings no positive results because of the problems with the structure and language of the law. The Nation of Islam also continues to inspire youths to develop their prowess for education and in areas of self-reflection to help them mold better concepts of self-esteem and find their comfort zone as African-Americans. Young black people often have problems with issues of identity in the face of prejudice (whether perceived or legitimized) or when exposed to older African-Americans that continue to reassert their views on the dangers of the white social order. The Nation of Islam, and its traditional spiritual roots, provides a foundation for social and academic learning and attempts to inspire youths to become more active in not only community involvement, but in essentially gaining pride in their heritage without having to necessarily assimilate to the cultural norm in every detail of their lives. This builds a sense of symbolism with this group that connects them with heritage and finding a sense of personal belonging in broader American (or international) culture. Some of these gains can be witnessed in their efforts toward improving the state of government-mandated educational funds or assisting in promoting equal opportunities in relation to career and diversity. These are highly-positive contributions toward helping to shape young African-American ideals that bring measurable results politically, socially, and culturally. Outside of the organization’s gains, the Nation of Islam is often under fire for some members or divisions that still carry very radical views about white supremacy. Senator Barack Obama, during his bid for presidency, was offered an endorsement from Louis Farrakhan who has been known to openly express his views on anti-Semitism and white supremacy. Offered Senator Obama under pressure from his constituency as to his linkage to the organization, “I have been very clear in my denunciation of Minister Farrakhan. I do not solicit his support” (Chozick & Timiraos, A3). Even though Farrakhan holds true to his ideals on the betterment of African-Americans through traditional spiritual values and has been an inspiration to many members of the organization, high-profile criticism about his radical tendencies often gives the organization a poor social or political image. Radical versus more contemporary views on values and spirituality is likely the reason why the organization has many different branches with modified doctrines that focus on conservatism or more liberal application of the agenda of the Nation of Islam as a means to continue its evolution. Comparing the Organization to Islamic Values Islam is often misrepresented by the media, society and various political figures because of its perceived (or tangible) connections to different terrorist activities. However, Islam is based directly on the teachings of the Quran which inspire concepts such as devotion to peace, tranquility, and respect for the value of human life. The Quran reminds men to “make things easy, do not make them difficult” and that “God desires ease for you, and desires not hardship”, teaching values of moderation in all areas of lifestyle (Ramadan, 22). The values carried by radical Islamic extremists tend to forget these basic doctrines and therefore give the whole of Islamic supporters a poor social reputation. Those who follow Islam strictly and abide by the Quran consider issues such as Allah’s compassion and His ever-merciful nature and attempt to model these same characteristics in areas of community and in the family or social structure. “The Quran makes it clear that human beings are meant to embody God’s generous spirit. To argue otherwise is to violate His will and Islam’s goal of peace-making” (Al-Marayati, A25). In countries where traditional Islamic values are upheld, those devoid of radical extremism, an individual will find citizens engaging in peaceful worship practices and teaching concepts of forgiveness and mercy toward their transgressors. Especially noticeable in women are a stern devotion to modesty and support for the family hierarchy as appreciative and generally subservient caretakers. It is these values of modesty that fashioned the traditional dress common to Islamic women that tends to obscure most of their bodies. More progressive Islamic cultures are somewhat abandoning these principles of modesty and experimenting with more liberal attire. Islamic teachings also focus on values related to cooperation, improving social harmony, inviting people to be conscientious in all of their personal and professional dealings, and focus on being adept toward excellence and knowledge proficiency (Khalil & Abu-Saad, 333). Focusing first on the Almighty God of Abraham is the most basic commandment of Islam and He should never be considered second before any other objective in order to find peace, protection and His cooperation. Islamic teachings further suggest always being diligent toward the truth, personal accountability for actions, gratefulness for His mercy and cooperation, and strict adherence to self-discipline to avoid over-indulgence (Khalil & Abu-Saad). In the Islamic faith, adhering first to Allah and then to all other disciplines promises abundance of life and bounty of spirit and finance. It is often the more radical Islamic supporters that continue to consider Old Testament values such as the eye-for-an-eye concept that was common during the period of the Israelites. In Malaysia, authorities publicly caned several Muslim men and women for engaging in sex out of wedlock (Hookway, 1). Though Islamic values reinforce the concepts of mercy, forgiveness, and the ever-lasting reminder that only Allah can be the judge to men’s actions, these radicals tend to pervert the teachings of the Quran and use what they perceive to be a practical application of the law of Moses and Abraham to justify eliciting justice in the name of Islam. The actual Islamic faith is based on cooperation and maintaining a joyfully pious devotion to Allah who will, in turn, provide sustenance in all aspects of lifestyle if His values are upheld with strong conviction. True Islamic followers speak of nothing but Allah and peace and long for the betterment of mankind, using peaceful and moral teachings to reinforce community and cultural values. The Nation of Islam is founded on many of these principles, however the teachings provided by the Quran and the Holy Bible have been modified in a way that is meaningful to the contemporary African-American in society. Remaining devout to Allah in turn brings unity at many levels and upholding traditional Islamic values is generally the foundation of what drives the modern teachings of the Nation of Islam. The most noticeable shift from traditional Islam is apparent in the more vocal representation of their beliefs on white supremacy and ending inequality, however these efforts have been successful in bringing more attention to the African-American agenda and have brought considerable improvements for the next generation of youths that have the benefit of improved equality and justice. Both traditional Islam and the Nation of Islam are supporters of the Quran’s guiding principles and work continuously to improve society through concepts of non-aggression as the primary objective as they wait for salvation from their redeemer, Allah, the true and only God of Israel: Their desert Lord of Abraham. Conclusion The Nation of Islam has undergone considerable evolution since its inception in the 1930s and has witnessed ongoing changes in leadership and doctrine philosophy. However, despite any transformations, the organization holds true to their belief in the value of concepts from the Holy Bible and the Quran and attempt to use these principles as a guiding force toward eliciting a better tomorrow for all African-Americans (and other disadvantaged groups in society). The organization uses its political, social and even celebrity influences to exert pressure on many troubled systems, therefore improving outlook for many in need of self-confidence reinforcement or simply finding connection with heritage and status. The Nation of Islam has considerable difficulty with promoting its usually-peaceful agenda when societal misconceptions exist about the organization’s intentions and ongoing media attacks that attempt to link radical member views with the whole of the organization. Whether members are more traditional Nation of Islam supporters or those that appreciate the branches which are less extreme and less vocal about their stand on supremacy issues, the common linkage is a recognition of Allah as their true God and a genuine desire to promote a better tomorrow in areas of human diversity. There are more similarities to traditional Islam than differences and their general, foundational beliefs rest on these age-old concepts of peace and social harmony. Works Cited Al-Marayati, Salam. “Major Hasan and the Quran”, Wall Street Journal, New York. December 9, 2009, p.A25. Chozick, A. & Timiraos, N. “Tensions Simmer in Ohio Debate as Clinton, Obama Near Big Test; Rivals Spar over Nafta, Campaign Tactics, Health-Care Proposals”, Wall Street Journal, New York. February 27, 2008, p.A3. Corbett, M. & Corbett, J. Politics and Religion in the United States. New York: Garland Publishing, 1999. Finalcall.com. “Farrakhan Meets the Press. The Final Call Online Edition. FCN Publishing, 1997. Viewed April 2, 2010 from http://www.finalcall.com/national/mlf-mtp5-13-97.html. Hookway, James. “Malaysia Court Canes Three Women”, Wall Street Journal, New York. Feb 18, 2010. Khalil, M. & Abu-Saad, I. “Islamic work ethic among Arab college students in Israel”, Cross Cultural Management, Patrington, 2009. Vol. 16, Iss. 4, p.333. Lewis, James R. Cults in America: A Reference Handbook. Santa Barbara: ABC-Clio, 1998. Noi.org. “A Brief History on the Origin of the Nation of Islam in America – A Nation of Peace & Beauty”. Viewed April 3, 2010 from http://www.noi.org/history_of_noi.htm Noi.org. “What the Muslims Want”. Official online home of the Nation of Islam. Viewed April 3, 2010 from http://noi.org/muslim_program.htm Oxfordislamicstudies.com. “Nation of Islam”. Viewed April 3, 2010 from http://www.oxfordislamicstudies.com/article/opr/t125/e1726 Ramadan, Tariq. “Good Muslim, Bad Muslim”, New Statesman, 2010. Vol. 139, Iss. 4988, pp.22-26. Young, A. & B. Austin. Repairing the Breach: Key Ways to Support Family Life, Reclaim our Streets, and Rebuild Society in America’s Communities: Report of the National Task Force on African-American Men and Boys. Dillon: Alpine Guild, 1996. Read More