Islam has been a part of hip-hop culture since it sprang from New York's street culture in the 1970s. Today hip-hop has evolved into a truly global artform with a diversity of Muslim Islamic discourses expressed. Using tools from the field of social semiotics, this book examines how Islamic themes feature in US hip-hop culture, maintaining a particular awareness that both Muslims as well as non-Muslims participate in their production. The book also argues that there is a historical continuity in the use of Islamic semiotic resources in US musical culture that runs through the entirety of the 20th century and can be observed in gospel, blues and jazz. It is also often connected to African American religious initiatives and African American empowerment politics.

Islam has been a part of hip-hop culture since it sprang from New York’s street culture in the 1970s. Today hip-hop has evolved into a truly global artform with a diversity of Muslim Islamic discourses expressed. Using tools from the field of social semiotics, this book examines how Islamic themes feature in US hip-hop culture, maintaining a particular awareness that both Muslims as well as non-Muslims participate in their production. The book also argues that there is a historical continuity in the use of Islamic semiotic resources in US musical culture that runs through the entirety of the 20th century and can be observed in gospel, blues and jazz. It is also often connected to African American religious initiatives and African American empowerment politics.

This book empirically substantiates a re-conceptualization of Islam as produced and consumed by both Muslims and non-Muslims. Non-Muslim Islam is too often condemned and decried by scholars, rather than investigated. However, non-Muslim politicians, journalists, and public debaters preaching and missionizing their own interpretations of Islam to both Muslim and non-Muslim audiences, and venturing into theological debates with Muslims as non-Muslim Islamic authorities, cannot be reduced to cynical power politics, bigotry, political opportunism, prejudice, or apologetics (even if this may sometimes be the case). Neither do these labels increase our understanding of non-Muslim Islam as a phenomenon. This book argues the case for studying non-Muslim Islam and demonstrates the value of doing so through 11 case studies, opening up a new field of research, while also giving an insight into the many epistemologies at play in the production of different non-Muslim Islams.

Islam has been a part of hip-hop culture since it sprang from New York's street culture in the 1970s. Today hip-hop has evolved into a truly global artform with a diversity of Muslim Islamic discourses expressed. Using tools from the field of social semiotics, this book examines how Islamic themes feature in US hip-hop culture, maintaining a particular awareness that both Muslims as well as non-Muslims participate in their production. The book also argues that there is a historical continuity in the use of Islamic semiotic resources in US musical culture that runs through the entirety of the 20th century and can be observed in gospel, blues and jazz. It is also often connected to African American religious initiatives and African American empowerment politics.

Islam has been a part of hip-hop culture since it sprang from New York’s street culture in the 1970s. Today hip-hop has evolved into a truly global artform with a diversity of Muslim Islamic discourses expressed. Using tools from the field of social semiotics, this book examines how Islamic themes feature in US hip-hop culture, maintaining a particular awareness that both Muslims as well as non-Muslims participate in their production. The book also argues that there is a historical continuity in the use of Islamic semiotic resources in US musical culture that runs through the entirety of the 20th century and can be observed in gospel, blues and jazz. It is also often connected to African American religious initiatives and African American empowerment politics.

This book empirically substantiates a re-conceptualization of Islam as produced and consumed by both Muslims and non-Muslims. Non-Muslim Islam is too often condemned and decried by scholars, rather than investigated. However, non-Muslim politicians, journalists, and public debaters preaching and missionizing their own interpretations of Islam to both Muslim and non-Muslim audiences, and venturing into theological debates with Muslims as non-Muslim Islamic authorities, cannot be reduced to cynical power politics, bigotry, political opportunism, prejudice, or apologetics (even if this may sometimes be the case). Neither do these labels increase our understanding of non-Muslim Islam as a phenomenon. This book argues the case for studying non-Muslim Islam and demonstrates the value of doing so through 11 case studies, opening up a new field of research, while also giving an insight into the many epistemologies at play in the production of different non-Muslim Islams.