Updated May 28, 2003 (First published August 5, 1999) (David Cloud, Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI 48061, 866-295-4143, fbns@wayoflife.org; for instructions about subscribing and unsubscribing or changing addresses, see the information paragraph at the end of the article) -

The following is from the book “Hungry for Heaven: Rock ‘n’ Roll and the Search for Redemption” by Steve Turner (InterVarsity Press, 1995 edition). While we do not recommend this book as a whole, the following excerpt contains important information about rap music and Louis Farrakhan--

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The alternatives to gangsta rap are almost all politicoreligious solutions, whether it be the Islam of Public Enemy, the mystical Afrocentrism of X Clan or the gospel message of Hammer and the reborn Run-D.M.C. Of these, it’s Islamic fundamentalism that has become most closely associated with rap.

The teachings of the black Muslim movement known as the Nation of Islam have found favor with pioneer rapper Afrika Bambaataa, Rakim (of Eric B and Rakim), Shorty of L.A.’s Da Lench Mob, Ice Cube, A Tribe Called Quest, and past and present members of Public Enemy--Flavor Flav, Chuck D, Terminator X and Professor Griff.

Members of Public Enemy, who have become embroiled in controversy over their more extreme views, are protected on tours by bodyguards supplied by the Fruit of Islam (the Nation of Islam’s youth wing). In their lyrics they sometimes praise Nation of Islam leader Louis Farrakhan. “Public Enemy is at war,” Chuck D once said. “Black people should be at war to regain their enslaved minds. It’s the war to regain awareness.”

The Nation of Islam, which now has mosques or temples in 120 American cities, was founded in Detroit by Wallace D. Fard in 1930. Farrakhan became its leader in 1975 upon the death of Elijah Muhammad, the man followers believed to have been the most recent “messenger from Allah.” In the 1960s the movement came to public attention through the conversion of the world heavyweight boxing champion Cassius Clay (who consequently changed his name to Muhammad Ali) and the assassination in Harlem of its spokesman, Malcolm X.

Followers of the Nation of Islam are a familiar sight in the American inner city. Traditionally dressed in dark suits with white shirts and red bow ties, they sell copies of the newspaper The Final Call, which now claims a weekly circulation of half a million. In a 1964 survey of African-Americans, 62 percent said they believed Farrakhan was good for the black community, and an impressive 82 percent said he spoke the truth.

Farrakhan’s appeal is not difficult to understand: he offers pride, self-respect, a national identity and, above all, hope. He tells his fellow blacks that they are not merely equal to whites--which was the Christian approach of Martin Luther King Jr.--but superior, because civilization began in Africa. His call is for blacks to assume their rightful position in the world. “Being the first people of the earth, we are destined to be the last,” says Farrakhan. “We are the creators and the makers. The limited civilization of the white man and his rule is now terminating, never to be brought into existence again.”

Farrakhan’s speeches, published in a volume titled Back Where We Belong, are an alarming mix of bogus scholarship, black racism and Islamic fundamentalism. He teaches that the white race was created six thousand years ago by a black scientist called Yakub in order to test the mettle of the black race. The white race won, and ever since then the black race has been in bondage. The time has come, Farrakhan says, for blacks to escape from captivity and become the master race again. The Jews, the World Bank and the Club of Rome are among the enemies he singles out.

Beyond the rhetoric, what makes the Nation of Islam appealing is its commitment to social programs and its promotion of personal morality. Under the strict code of Islam there would be no prostitution, drug taking, alcoholism, theft, obscene language or disrespect for parents. “Nothing but Islam will make you a respectable people,” argues Farrakhan. “We Muslims are your example, living here in your midst. There is no delinquency in Islam. Are you with us to put our people on top of the world?” (Steve Turner, Hungry for Heaven, 1995 ed., pp. 199-202).

CONCLUDING NOTE FROM BROTHER CLOUD:

Islam (the Muslim religion in general and the Nation of Islam in particular) has continued to infiltrate the world of rap music. On June 13, 2002, Louis Farrakhan delivered the keynote address at the Hip Hop Summit in New York City (WorldNetDaily, Nov. 27, 2002). He said, “Rap has brought the children of the world to you” and noted that young people in the streets are being raised by hop-hop and their peers.

In addition to the Islamic-influenced rappers and groups mentioned by Turner eight years ago, many others could be listed today. These include Native Deen, MC Ren, K-Solo, Jeru the Damaja, Lakim Shabazz, Paris, KAM, Queen Latifah, Sister Souljah, Prince Akeem, KRS-One, Big Daddy Kane, Poor Righteous Teachers, Brand Nubian, Mister Cee, Common, and Skinny Boys.

The WorldNetDaily article observed, “Rap lyrics frequently use metaphors or terms unintelligible to those unfamiliar with black Islamic beliefs, writes Gardell, such as ‘dead niggaz’ (non-Muslim blacks), ‘cave bitch’ (white female) or ‘Yacub’s crew’ (whites). The Nation of Islam teaches that whites were created 6,000 years ago by an evil black scientist named Yacub.”