Black Muslims and the Law: Civil Liberties from Elijah by Malachi D. Crawford

By Malachi D. Crawford

Black Muslims and the legislation: Civil Liberties From Elijah Muhammad to Muhammad Ali examines the kingdom of Islam’s quest for civil liberties as what may perhaps arguably be referred to as the inaugural and primary sustained problem to the suppression of non secular freedom in African American criminal heritage. Borrowing insights from A. Leon Higgonbotham Jr.’s vintage works on American slavery jurisprudence, Black Muslims and the Law finds the kingdom of Islam’s strategic efforts to interact governmental officers from a place of strength, and indicates the federal govt, congressmen, judges, legal professionals, cops, criminal directors, nation governments, and African American civic leaders held a standard knowing of what it intended to be and not to be African American and spiritual within the interval among global conflict II and the Vietnam conflict. The paintings increases uncomplicated questions on the rights of African descended humans to outline god, query white ethical authority, and critique the ethical legitimacy of yankee conflict efforts based on their very own ideals and standards.

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Extra resources for Black Muslims and the Law: Civil Liberties from Elijah Muhammad to Muhammad Ali

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40 Indeed, the evidence suggests that Fard deliberately used biblical imagery, metaphors, and teaching methods to assist new adherents, many of who were Protestant Christian converts, in contextualizing their political and spir- Law, Religion, and the Rise of the NOI 11 itual condition and discerning the racial aspects of Christianity. Fard lectured from a bible during the NOI’s initial study sessions, described North America as a “wilderness,” for African people, and questioned portrayals of Jesus as an ethnic European that frequently appeared in African American churches.

Du Bois: American Prophet (Philadelphia, PA: University of Pennsylvania Press, 2007), 145. Blum’s work methodically demonstrates how political and artistic activists such as Du Bois appropriated the image of a Black Christ to question fundamental inequity in class and race relationships in American society. 50. ; reprint, 1974), 154. 51. Lincoln, Black Muslims, 115; Muhammad, Message to the Blackman, 210. 52. Clegg, An Original Man, 287; Lincoln, Black Muslims, 15. 53. Clegg, An Original Man, 35–36.

Clearly, Fard and Ali could have fought those charges, and, in fact, had suggested at one point that Harris had misinterpreted their teachings. Instead, both Fard and Ali agreed to disband the ATI and leave Detroit in return for charges being dropped. While Fighting in the Courts 19 Fard technically disbanded the ATI because of his deal with the police and the intense pressure and public ridicule endured by ATI members in Detroit, he actually kept the religious community together by renaming the group the Lost-Found Nation of Islam, or NOI, in early 1933 8 The next major conflict between NOI members and local authorities occurred in 1934, following reports by the Detroit public school board that members were pulling their children out of the city’s public schools.

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