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The Ansaru Allah Community, also known as the Nubian Islamic Hebrews (AAC/NIH) and later the Nuwaubians, is a deeply significant and controversial African American Muslim movement. Founded in Brooklyn in the 1960s, it spread through the prolific production and dissemination of literature and lecture tapes and became famous for continuously reinventing its belief system. In this book, Michael Muhammad Knight studies the development of AAC/NIH discourse over a period of thirty years, tracing a surprising consistency behind a facade of serial reinvention.It is popularly believed that the AAC/NIH community abandoned Islam for Black Israelite religion, UFO religion, and Egyptosophy. However, Knight sees coherence in AAC/NIH media, explaining how, in reality, the community taught that the Prophet Muhammad was a Hebrew who adhered to Israelite law; Muhammad’s heavenly ascension took place on a spaceship; and Abraham enlisted the help of a pharaonic regime to genetically engineer pigs as food for white people. Against narratives that treat the AAC/NIH community as a postmodernist deconstruction of religious categories, Knight demonstrates that AAC/NIH discourse is most productively framed within a broader African American metaphysical history in which boundaries between traditions remain quite permeable.Unexpected and engrossing, Metaphysical Africa brings to light points of intersection between communities and traditions often regarded as separate and distinct. In doing so, it helps move the field of religious studies beyond conventional categories of “orthodoxy” and “heterodoxy,” challenging assumptions that inform not only the study of this particular religious community but also the field at large.

Nuwaubian movement --- African Americans --- History. --- Religion. --- York, Dwight, --- Nubian Islamic Hebrews --- American Islam. --- Ansaaru Allah. --- Ansaru Allah. --- Black Islam. --- Black religion. --- Bushwick. --- Islam. --- Islamic hip hop. --- Malachi Z. York. --- Moorish Science. --- Nation of Islam. --- Nubian Islamic Hebrews. --- Nuwaubian. --- Nuwaubu. --- Nuwaupian. --- Nuwaupu. --- Rizq. --- Sudan. --- Sudanese diaspora – U.S. --- Supreme Mathematics. --- hip hop.

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Analysing classical Muslim literary representations of Muhammad's body as they emerge in Sunni hadith and sira from the eighth to the eleventh centuries, Michael Muhammad Knight argues that early Muslims' theories and imaginings about Muhammad's body contributed in significant ways to the construction of prophetic masculinity and authority.

Barakah --- Hadith --- Human body --- Social aspects --- Religious aspects --- Islam --- Muḥammad, --- Barakah. --- Hadith. --- Islam.

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""There is always an atheism to be extracted from a religion," Deleuze and Guattari write in their final collaboration, What Is Philosophy? Their claim that Christianity "secretes" atheism "more than any other religion," however, reflects the limits of their archive. Theological projects seeking to engage Deleuze remain embedded within Christian theologies and intellectual histories; whether they embrace, resist, or negotiate with Deleuze's atheism, the atheism in question remains one extracted from Christian theology, a Christian atheism. In Sufi Deleuze, Michael Muhammad Knight offers an intervention, engaging Deleuzian questions and themes from within Islamic tradition. Even if Deleuze did not think of himself as a theologian, Knight argues, to place Deleuze in conversation with Islam is a project of comparative theology and faces the challenge of any comparative theology: It seemingly demands that complex, internally diverse traditions can speak as coherent, monolithic wholes. To start from such a place would not only defy Islam's historical multiplicity but also betray Deleuze's model of the assemblage, which requires attention to not only the organizing and stabilizing tendencies within a structure but also the points at which a structure resists organization, its internal heterogeneity, and unpredictable "lines of flight." A Deleuzian approach to Islamic theology would first have to affirm that there is no such thing as a universal "Islamic theology" that can speak for all Muslims in all historical settings, but rather a multiplicity of power struggles between major and minor forces that contest each other over authenticity, authority, and the making of "orthodoxy." The discussions in Sufi Deleuze thus highlight Islam's extraordinary range of possibilities, not only making use of canonically privileged materials such as the Qur'an and major hadith collections, but also exploring a variety of marginalized resources found throughout Islam that challenge the notion of a singular "mainstream" interpretive tradition. To say it in Deleuze's vocabulary, Islam is a rhizome"--

Sufism. --- Islam. --- Atheism. --- Deleuze, Gilles, --- Criticism and interpretation.

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Ziauddin Sardar argues why Islamic reform is necessary , Bruce Lawrence sees Muslim cosmopolitanism as the future, Parvez Mansoor declares jihad on the idea of "the political", Samia Rahman gets to the root of Muslim misogyny, Michael Muhammad Knight explains his taqwacore beliefs, Soha al-Jurf has problems with orthodoxy, Carool Kersten suggets that critical thinkers and reformers are often seen as heretics, and Ben Gidley on what keeps Muslims and Jews apart and what can bring them together. Also in this issue: Stuart Sim takes a sledgehammer to the "profit motive", Andy Simons argues that Jazz is just as Muslim as it is American, Robin Yassin-Kassab meets the new crop if Iraqi writers in Erbil, Said Adrus visits a Muslim cemetery in Woking, Ehsan Masood confesses he spent his youth reading the extremist writer Maryam Jameelah, Iftikhar Malik dismisses pessimism about Pakistan, Hasan Mahamdalie explores what it means to be an American, Jerry Revetz discovers the Arabic Maimonides, Vinay Lal asseses the legacy of Edward Said, and Merryl Wyn Davies takes a train to 9/11. Plus a brilliant new story from Aamer Hussein and four poems by the celebrated Mimi Khalvati.

Islam --- sectarianism --- the Sunni orthodoxy --- Ismailism --- Salafism and the Arab Spring --- the Caliphate of Hizb-ut-Tahrir --- Tabligh --- conversion --- the Deobandi Fatwas --- Iraq --- London --- the Alawis of Syria --- sects --- tribal Islam --- mystical dance --- anti-Morsi campaigners --- Barnaby Rogerson's nineteen Islamic numbers