The problem confronting theology in the black community is not simply proving that God exists but, rather, that God cares. For the Muslim, it is essential that such a theology be grounded in the Quran and Islam's theological tradition. The Blackamerican Muslim, meanwhile, must also vindicate the protest-oriented agenda of black religion. These are the tasks Sherman Jackson undertakes in this path-breaking work.
In his controversial 1973 book, Is God a White Racist?, William R. Jones sharply criticized black theologians for their agnostic approach to black suffering, noting that the doctrine of an ominibenevolent God poses very significant problems for a perennially oppressed community. He proposed a "humanocentric theism" which denies God's sovereignty over human history and imputes autonomous agency to humans. By rendering humans alone responsible for moral evil, Jones's theology freed blacks to revolt against the evil of oppression without revolting against God. Sherman Jackson now places Jones's argument in conversation with the classical schools of Islamic theology. The problem confronting the black community is not simply proving that God exists, says Jackson. The problem, rather, is establishing that God cares. No religious expression that fails to tackle the problem of black suffering can hope to enjoy a durable tenure in the black community. For the Muslim, therefore, it is essential to find a Quranic/Islamic grounding for the protest-oriented agenda of black religion. That is the task Jackson undertakes in this pathbreaking work. Jackson's previous book, Islam and the Blackamerican (OUP 2006) laid the groundwork for this ambitious project. Its sequel, Islam and the Problem of Black Suffering, solidifies Jackson's reputation as the foremost theologian of the black American Islamic movement.
A rigorous study of the problem of evil in Islamic theology Like their Jewish and Christian co-religionists, Muslims have grappled with how God, who is perfectly good, compassionate, merciful, powerful, and wise permits intense and profuse evil and suffering in the world. At its core, Islamic Theology and the Problem of Evil explores four different problems of evil: human disability, animal suffering, evolutionary natural selection, and Hell. Each study argues in favor of a particular kind of explanation or justification (theodicy) for the respective evil. Safaruk Chowdhury unpacks the notion of evil and its conceptualization within the mainstream Sunni theological tradition, and the various ways in which theologians and philosophers within that tradition have advanced different types of theodicies. He not only builds on previous works on the topic, but also looks at kinds of theodicies previously unexplored within Islamic theology, such as an evolutionary theodicy. Distinguished by its application of an analytic-theology approach to the subject and drawing on insights from works of both medieval Muslim theologians and philosophers and contemporary philosophers of religion, this novel and highly systematic study will appeal to students and scholars, not only of theology but of philosophy as well.
Published originally as part of C. Eric Lincoln's series on the black religious experience, Is God a White Racist? is a landmark critique of the black church's treatment of evil and the nature of suffering. In this powerful examination of the early liberation methodology of James Cone, J. Deotis Roberts, and Joseph Washington, among others, Jones questions whether their foundation for black Christian theism—the belief in an omnibenevolent God who has dominion over human history—can provide an adequate theological foundation to effectively dismantle the economic, social, and political framework of oppression. Seeing divine benevolence as part of oppression's mechanism of disguise, Jones argues that black liberation theologians must adopt a new theism that is informed by humanism and its principle of the functional ultimacy of wo/man, where human choice and action determine whether our condition is slavery or freedom.
Dismissing the idea that an 'African connection' explains the spread of Islam amongst African Americans, Sherman Jackson explores the complex factors that have given rise to the Black Muslim movement & finds answers in both African American religious traditions & the doctrines of the faith.
The changes to U.S. immigration law that were instituted in 1965 have led to an influx of West African immigrants to New York, creating an enclave Harlem residents now call ''Little Africa.'' These immigrants are immediately recognizable as African in their wide-sleeved robes and tasseled hats, but most native-born members of the community are unaware of the crucial role Islam plays in immigrants' lives. Zain Abdullah takes us inside the lives of these new immigrants and shows how they deal with being a double minority in a country where both blacks and Muslims are stigmatized. Dealing with this dual identity, Abdullah discovers, is extraordinarily complex. Some longtime residents embrace these immigrants and see their arrival as an opportunity to reclaim their African heritage, while others see the immigrants as scornful invaders. In turn, African immigrants often take a particularly harsh view of their new neighbors, buying into the worst stereotypes about American-born blacks being lazy and incorrigible. And while there has long been a large Muslim presence in Harlem, and residents often see Islam as a force for social good, African-born Muslims see their Islamic identity disregarded by most of their neighbors. Abdullah weaves together the stories of these African Muslims to paint a fascinating portrait of a community's efforts to carve out space for itself in a new country.
The involvement of African Americans with Islam reaches back to the earliest days of the African presence in North America. This book explores these roots in the Middle East, West Africa and antebellum America.
Sherman Jackson offers a translation and analysis of Ibn 'Ata' Allah al-Sakandari's Taj al-'Arus, a work on spiritual education steeped in the classical Sufi tradition, yet directed to those who have no affiliation with Sufism in any institutionalized form. Written in classical aphoristic style, the text is a treasure trove of spiritual wisdom and self-refinement, free of all of the usual barriers between Sufism and the common believer.
"Abu Hamid al Ghazali, one of the most famous Muslim intellectuals in the history of Islam, set out to provide a legally sanctioned definition of Unbelief (kufr) as the basis for a criterion for determining who is to be considered a Muslim and who is not, as far as theology is concerned. The translation is preceded by an extensive commentary in which the author reconstructs the historical and theoretical context of the Faysal and discusses its relevance for contemporary thought and practice." "This is particularly relevant to the contemporary Muslim theological scene, given the on-going controversy between Revivalist groups, Rationalist and Traditionalist, as to what is the true interpretation of religion and what constitutes a grave deviation from it."--BOOK JACKET.
Described is why the Islam gives African American women a sense of power and control over interpretations of gender, family, authority, and obligations. The author did her study among the women of the Sunni Muslim mosques in Los Angeles.
