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THE INCREASING number of black people from Christian backgrounds becoming Muslims led Richard Reddie to investigate the phenomenon, and turn his findings into a book.

He spoke with Soul Stirrings about this development in Britain’s black religious culture.

Soul Stirrings (SS) what inspired you to write your book Black Muslims in Britain?

Richard Reddie (RR): “Although I’m not a Muslim, I’ve always been interested in Islam. Three of my all time heroes, Muhammad Ali, Malcolm X and Jamaican singer Prince Buster, were all converts and I was always fascinated by their reasons for this.

“When I wrote my first book on slavery and religion, a lot of Muslim brothers used to attend the launches and talks and were always the ones who had the most trenchant questions.

“We got talking after the gigs, and again, I was intrigued as to why they became Muslim. As there was very little information on this growing phenomenon, I decided to do some research myself.”

SS: What have been your key discoveries whilst researching this phenomenon?

RR: “My main findings are that over the last three decades a growing number of black folks have turned their backs on the Church and have converted or reverted to Islam. I have also discovered that a great deal of Islamic remedial work among the marginalised is generating interest and converts – some of which takes place in prisons and other correctional facilities.

“Equally, popular culture, hip hop music, is one of the primary means of disseminating the Islamic message to Britain’s disaffected youth. Lastly, that Black Muslim reverts are some of the most zealous believers within Islam and are often in the vanguard of any activity connected to spreading their faith.”

SS: Why are more black people, particularly men, turning to Islam?

RR: “There is no one simple reason, but a plethora of theological, emotional and cultural motivations lie behind these momentous decisions. Those I spoke to for my research pointed to the teachings of the Qur’an and how they gave their lives meaning and awakened them from a spiritual malaise.

“Others have said that Islam gave them inspiration and strength to face a society and world that is becoming increasingly corrupt by consumerism and moral relativism. And for those whose lives had previously been errant, Islam’s decisiveness on a range of socio-religious matters had given them a focus and an anchor.”

SS: How do you think the Church should respond, particularly as many of the converts come from Christian backgrounds?

RR: “The most obvious response would be ‘become more relevant and credible’, since many of those I spoke to said the Church failed to affirm men, was riddled with everything from racism to scriptural laxity and was reluctant to engage with the problems facing the black community.

“For some, the Church is part of the establishment and can never provide the types of responses required by those who believe the status quo must be dismantled to bring about real change. Having said that, some converts moved away from Christianity because they struggled to accept the Trinity and divinity of Jesus Christ, which are purely theological matters.”

SS: What impact are you hoping this book will have in encouraging dialogue between black Christians and Muslims?

RR: “I hope this book begins a real dialogue between black Christians and Muslims on issues of common concern, such as cooperation on how to resolve certain entrenched problems within the black community, especially those affecting black youth such as education, gang-related activity and lateral violence.

“My research has also shown that an increasing number of Muslim reverts have Christian relatives or partners, which can lead to interesting and sometimes challenging theological as well as cultural relations. I think there is a need for a ministry or a forum which is a safe space for discussion and support.”

Published: 27 September 2009
Issue: 1391

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