Intro
In 1961, Charles Eric Lincoln (June 23, 1924 – May 14, 2000) published “The Black Muslims In America” (also available on Amazon). Charles Eric Lincoln alleges that the Ahmadiyya Movement is seen as a legitimate sect of Islam and the thus, the NOI follows this precedent (see pages 220-221). Charles Eric Lincoln makes a blunder and alleges that MGA claimed to be the Mahdi and Messiah in 1889, Lincoln also alleged that Ahmadiyya is growing. Lincoln referenced, Charles S. Braden, “Moslem Missions in America,” Religion in Life, Summer 1959 and Wilfred Cantwell Smith, Modern Islam in India (London: Victor Gollancz Ltd., 1946), p. 299. Fanusie quoted this in her dissertation!
Fanusie quoted this study extensively in her dissertation, she even called it the single most insightful monograph produced about the Nation of Islam.
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1963
Journal of Social Issues, Vol-19, Issue-2, Apr-1963, pages 75-85
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Fanusie on Lincoln’s work
Fatimah Abdul-Tawwab Fanusie, “Fard Muhammad in Historical Context: An Islamic Thread in the American Religious and Cultural Quilt” (PhD diss., Howard University, 2008)–review by Dr. Shah
“”Lincoln’s analysis of the socio-political situation is made primarily to explain African-American attraction to the Nation of Islam, and not to answer the question of who Fard was or what his intentions may have been. 8-10. Yet on page 5 he asks, “How did it all begin? What is the meaning of the Black Muslim movement? What kind of people belong to it, and just what are its aims? All observers agree that its influence is already a significant factor in the black community and that it is increasing… Just what are the black Muslims after? And what are their chances of achieving it?” (Emphasis is mine). These questions can not be properly or completely understood without understanding the intention and goals of its founder. We can no more hope to accurately interpret the Nation of Islam and its role in the establishment of an indigenous Muslim presence in American society than we would expect to understand Garvey’s UNIA without knowing who Garvey was and what he was after. Nonetheless, scholars of the Nation of Islam have attempted just this feat. While their reasons for doing so are understandable, (namely the shroud of secrecy surrounding Fard and the lack of access to data), the continuation of this void is no longer acceptable.”” (See page 16).
“””Lincoln asserts that while retaining Muslim appellations in some cases, the MSTA is
more thoroughly characterized by “markings of Christianity.” Further comment on the
religious signification of the Nation of Islam is relegated to a brief discussion of
mythology and its central role in religious and secular mass movements. Lincoln does
not elaborate beyond this point, nor does he attempt to interpret mythology and doctrines
of Nation of Islam followers in a religious or Islamic context. Lincoln’s examination of
the Nation of Islam within the contexts of nationalism and mass movements, while
entirely appropriate in a purely sociological context, completely misses the opportunity to
identify Fard Muhammad’s religious aims and purposes in constructing the Nation of
Islam, as it does not investigate the movement within the context of historical Islamization processes or those of mass religious conversion.”””(See page 17).
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Links and Related Essay’s
C. Eric Lincoln – Wikipedia
https://en.wikipedia.org/wiki/C._Eric_Lincoln
https://archive.org/details/blackmuslimsinam030743mbp/page/n289/mode/2up
The Black Muslims in America (3rd ed.): Lincoln, C. Eric: 9780802807038: Amazon.com: Books
https://ahmadiyyafactcheckblog.com/2025/07/08/fatimah-abdul-tawwab-fanusie-fard-muhammad-in-historical-context-an-islamic-thread-in-the-american-religious-and-cultural-quilt-phd-diss-howard-university-2008-review-by-dr/
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