Chicago, 1962. This is one of the early studies of the Nation of Islam. Bloomington, Ind., 1997. Turner provides a history of the Islamic presence in North America, beginning with West Africa and moving through the Nation of Islam and African American involvement in Sunnī Islam. Nuruddin, Yusuf. “The Five Percenters: A Teenage Nation of Gods and Earths.” In Muslim Communities in North America, edited by Yvonne Yazbeck Haddad and Jane Idleman Smith, pp. 104-153. Minneapolis, 1998. Pinn provides a theological history of the Nation of Islam, giving primary attention to its development in light of its depiction of and response to moral evil. While this event was successful, with participation estimated by some to have reached well over one million, the Nation of Islam has not been able to sustain positive attention. It provides analysis of nationalism within black communities through attention to the Nation of Islam’s method of conversion, doctrine, and social location.

3d ed. Grand Rapids, Mich., 1994. Using a sociological lens, Lincoln provides the first detailed treatment of the Nation of Islam from its initial presence through the beginning of Farrakhan’s leadership. Gomez, Michael A. “Muslims in Early America.” Journal of Southern History 60, no. 4 (1994): 670-710. This article is a history of Muslim practices in the United States, beginning with the presence of African Muslims early in the slave trade. Mamiya, Lawrence H. “From Black Muslim to Bilalian: The Evolution of a Movement.” Journal for the Scientific Study of Religion 4 (1982): 138-152. Mamiya outlines and discusses shifts in African American Islamic identity from the Nation of Islam to the presence of African American Sunnī Muslims seeking connection to Muslims across the globe. Furthermore, members of the Nation are currently encouraged to play a role in politics. Salesians minister to young people primarily those who are poorer, abandoned and marginalised through schools, technical training centres, tertiary institutions, parishes, youth centres and oratories, retreat centres, shelter for street children, wherever young people can be found. However, even within the ranks of this relatively young belief system, there were some who had opposing views on how to best spread the word of God.

In the case of the United States, those who reply “none” when asked about religion, have grown from 8 percent of the population in 2000 to 21 percent in 2022. In China and Japan, along with South Korea, North Korea, Czechia and Estonia, the majority of the populations have no religious affiliation. It is often wrongly imagined that as soon as any country came under the political rule of Muslims or a Muslim state, a majority, or even all, of its population started professing Islam as their personal religion, whether from choice or compulsion. Prior to independence Nouakchott-now the capital and primary urban centre-was a small village; at the beginning of the 21st century, however, some one-fourth of the population of the country resided there. Lexus is the luxury label of Toyota, and its logo is a simple and stylish “L.” The company dates back to 1983 and is the largest manufacturers of premium automobiles in Japan and is one of the most valuable brands in the entire country as well. In “The Book of New Family Traditions,” author Meg Cox writes that a ritual is “pretty much anything families do together deliberately, as long as it’s juiced up with some flourish that lifts it above humdrum routine.” Rituals range from the simple — weekly game night, Sunday morning pancakes — to the adventurous (annual family ski vacations to the Rockies, for example) and the obscure (Monday Night 10-Minute Neil Diamond Dance Party!).

Membership estimates typically range between thirty thousand and seventy thousand. To some extent it remains a marginal religious tradition with a membership that is difficult to state with accuracy. For example, his participation in the ḥājj (the pilgrimage to Mecca made by all financial and able-bodied Muslims) in 1985, as well as the availability of membership in the Nation without regard to race and ethnicity, speak to important shifts that make possible a repositioning of the Nation of Islam within the religious and political landscape of the United States and the world. No individual or nation is God’s chosen or favorite creation because of birth, nationality, or belief in a particular dogma. What’s your favorite movie or TV show? Lewiston, Maine, 1988; reprint, Syracuse, N.Y., 1996. This book explores the Nation of Islam’s development in light of its rhetoric regarding the eventual destruction of whites and the coming greatness of blacks. Boston, 1996. This book provides an analysis of the Nation of Islam’s development through a biographical discussion of Elijah Muhammad, highlighting the manner in which Nation of Islam doctrine grew out of his personal convictions and struggles. Durham, N.C., 1996. Using social history as a framework, this text explores the Nation of Islam.