Louis Farrakhan Nation Of Islam

On October 7th, 1897, The Nation of Islam gained a new visionary with great talents. Elijah Muhammad is considered to be one of the most religious African American leaders to guide groups of converted muslims to fight for their beliefs. Little did he know, Muhammad would go face to face with a man who would impact his life through the religion and use his teachings to put wisdom through the black community. His life and stories have truly inspired many civil right activists and his name has also been mentioned in this category. Elijah Muhammad has shown incredible acts of leadership through leading a large group of Muslims and himself to find true peace for the rest of the black community, who were suffering from white supremacy. Therefore,

mainly to was to segregated whites and blacks. The Nation of Islam wanted to establish a separate Afro-American homeland in the U.S. and believed that the white person is "the Devil" who wanted to enslave all non-whites. The Nation of Islam also strictly followed the Islamic belief.

Elijah Muhammad rose from poverty to become the controversial, charismatic leader of the black separatist group The Nation of Islam. To this day, now under the direction of Minister Louis Farrakhan, the NOI has maintained a consistent record of racism and anti-Semitism under the guise of instilling African-Americans with a sense of empowerment. Charismatic ministers of "the Honorable Elijah Muhammad" campaign black pride, economic self-help, and moral uplift attracted large numbers of blacks to the Muslim movement, leading to the establishment of NOI temples throughout the country.

But, no – the man who came into the room was small and slender, really very delicately put together, with a thin face, large, warm eyes, and a most winning smile” (Baldwin 323). Muhammad was a regular man that merely exuded confidence. He had a powerful air around him, because he meant every single word that escaped his mouth. As superior to the Islam movement, Muhammad helped integrate the movement’s demand within as many black communities as he could. He started out with implementing a grocery store in a nearby black community with nothing but Muslim employees. Then slowly came a restaurant and a bakery. Muhammad was well on his way to proving to blacks that they could accomplish their own needs without having “to demand [anything of] the white devil or resort to him” (Clegg 50). According to a New York Times article written by Peter Kihss from March 1, 1961, the movements demand was simply “Separation, not integration… land of our own” (Kihss-Negro Extremist Groups). The black nation of Islam wanted four or five states to be turned over as payment for 300 years of slave labor. This way blacks could more establish themselves as independent and wanting their own states proves that the Muslims wanted to be politically separated as well.

In this article, David Bornstein talks about F.B.I report about the hate crimes against Muslims reached their highest level since 2001. In New York, hate crimes are one of the most violent crimes against Muslims since last decade. The 2016 election highlighted religious problems in United States as well as all over the world. Donald Trump’s solution to terrorism to ban Muslims from entering the country create nationwide protest. In United States, people from different ethnic backgrounds belief or faith at some point suffered or become victim of hate crime. The victims includes Jews, Christians, and Mormons, alongside Muslims. In the past, Bornstein reported on the Chicago-based interfaith youth core programme, which trains people to build relationships and respect

“So early in my life, I had learned that if you want something, you had better make some noise,” spoken from the influential lips of Malcolm X who was an African-American human rights activist and orally powerful minister. Malcolm X was born Malcolm Little and impacted the world with his speeches on equality and rights; he also believed in utilizing violence to escape the “white oppression” African Americans endured. Malcolm X was linked to two prominently known extremist groups: the Nation of Islam and the Black Panther Party, also known as the “Black Panthers.” He had particularly affected people while he was a member of the Nation of Islam and was immersed in the religion of Islam. In the Nation of Islam, he vocalized his views to throngs of people. Amidst these congregations were two men who were enthralled by Malcolm’s words. These men, Bobby Seale and Huey Newton, then went on to form the Black Panther Party after the assassination of Malcolm X.

For instance, in ¡°Message to the Blackman in America,¡± Elijah Muhammad states, ¡°WE BELIEVE this is the time in history for the separation of the so-called Negroes and the so-called white Americans.¡± While working as a minister of the Nation of Islam, Malcolm X was so absorbed in its theology that he often went to TV and radio shows to spread its argument of the separation. Especially, Malcolm X loved its historical analysis about racial discrimination. The Nation of Islam states, ¡°WE BELIEVE that the offer of integration is hypocritical and is made by those who are trying to deceive the black peoples into believing that their 400-year-old open enemies of freedom, justice and equality are, all of a sudden, their ¡®friends.¡¯¡± Having suffered from the white, Malcolm X thought that the white had been the evil who always tried to exploit the black. However, after the scandal of the adultery of Elijah Muhammad, Malcolm X was disappointed and realized that the Nation of Islam was not different from the white society, and he finally quit it and decided to go on Hajj.

In a now infamous interview with Sam Harris and Affleck on his HBO show, Maher opened the Islamophobic floodgates. Harris argued, “Islam is the mother-lode of bad ideas.” Maher called Islam “the only religion that acts like the mafia, that will fucking kill you if you say the wrong thing.” The debate has been framed as a discussion about the nature of liberalism, but that is giving Maher’s comments far too much credence. The statement is a textbook definition of bigotry and testament to how entrenched Islamophobia has become.

Race and religion are two concepts in American culture that can really tie people together, or clearly separate them apart. A group forged by strong common roots in both race and religion can be a powerful societal force, if it wants to be. The Nation of Islam is a small but growing religion in America that has become somewhat of a social movement because of its strong and radical ideas on race. In this paper, I will try to explore the beliefs of the Nation of Islam, and the ramifications it could and has had on racial relations in America. The Nation of Islam, or NOI, is a relatively new religion. The first temple of Islam was established in Detroit by Master Fard Muhammed in 1930. Much

Whilst from the genesis of his political career the activist has made unmistakeable his ambitions for equal rights, his racial tolerance initially lacked the intersectionality necessary to bring about productive, purposeful and permanent equality. This was due to his involvement with the Nation of Islam (Robinson, 1990, Tatchell, 2009). In his final years his transition to mainstream Islam aligned with his political gravitation towards the left (Tatchell, 2009) Malcolm is on record for having said “Whatever else a woman is, I don’t care who the woman is, it starts with her being vain” (Haley, 1964). However, he appeared to have revised his view of black women, telling a group of women in December 1964 that they were ‘the real educators… the setters of fires that would burn until our people set themselves free’ (Robinson,1990). In the final years of his life many feminists of colour believed that after his distancing from the Nation of Islam, he began to listen to black women and treat them as intellectual equals (Robinson, 1990), and had he not been killed, he would have more publicly put his support behind black women and retracted previous sexist comments (Davis, 1994). But he never had the chance, and therefore his leadership is still flawed with a lack of acceptance of all African Americans and an acknowledgement of their different

In the early 1930’s, in Detroit, when the Nation of Islam was initially founded it was not really widely known. It was a very secluded and introverted religion and community. It was not until they came under the leadership of Elijah Muhammad that the Nation of Islam became a household name in the early 1960’s. The Nation of Islam, during the 60’s, was one of the forerunners for African American unity. They strove for a separate black community. They wanted to be completely separated from the white community only because, according to their beliefs, white people were all devils. Elijah Muhammad being influenced by many people and factors in his life led the Nation of Islam to the point where many

In contrast, Malcolm’s goal was for African-Americans to gain control of their own lives and separate from white folk. He became a spokesman for the Nation of Islam, (NOI) an African-American Muslim group that “taught self-help and preached self-respect.” (“Malcolm X – His Legacy,” 2005, para

A common critique is the inability of the Women’s March and many Liberals to condemn Farrakhan, Anti-Semitism and at times the Alt-Right. Once could theorize this stems from an inability to confront and annihilate these vices from within themselves. The greatest leaders of humanity must go through a period of self-discovery and recovery. The leaders of the Women’s March movement aims to demand justice for a wide range of people, but it must first examine its own motives and internalized biases. True freedom exits independently of a nation, origin, gender, ideology, or even a religion. Freedom is inherent to humanity, period. Without engaging in this critical struggle and reflection, a movement and its adherents can only mimic true solidarity with other oppressed people. The question to ask the Women’s March and other Liberals is this, once their own particular freedom is attained will the struggle of minority women and Jews remain

The connection between Islam and terrorism was not intensified until the 9/11 attack on the World Trade Center that pushed the Islamic faith into the national and international spotlight (Smith, 2013). As Smith (2013) articulated, “Many Americans who had never given Islam a second thought before 9/11 now had to figure out how to make sense of these events and relate to the faith tradition that ostensibly inspired them” (p. 1). One way in which people made sense of these events was through the media channels that influenced their overall opinions by shaping a framework of censored ideas (Yusof, Hassan, Hassan & Osman, 2013). In a survey conducted by Pew Forum (2012), 32% of people reported that their opinions of Muslims were greatly influenced by the media’s portrayal of Islam that depicted violent pictorials and fundamentalist Muslims. Such constant negative depiction is likely to lead to the inevitable—prejudice and hate crime. For instance, in 2002 alone there were approximately 481 hate crimes that were carried out against Muslims (Smith, 2013). Ever since the 9/11 attacks Muslim people have been the target of “suspicion, harassment and discrimination” (Talal, n.d., p. 9).

This survey reveals that the problem with the Islam faith is not racial: The Muslim people are welcomed, the Islam faith is not. The violence that has been perpetrated against America, whether executed or planned, has brought to fruition religious persecution not seen since the persecution of the Jews in W.W.II. This “trust no Arab” attitude has brought shame to the Constitutional intentions of freedom of religion intended by our forefathers, and has set religious tolerance back 200 years. Looking at media representation of Muslim Americans prior to 9-11, it shows religious diversity in America, depicting Muslim America as just another religious community seeking to advance and protect their interests, not unlike other Americans. After 9-11 the media portrayed representations of threat and fear, creating boundaries between Muslims and other Americans. Such depiction transforms the identity of Muslims and American religious pluralism (Byng, M. pg. 3).